μι abehgl λον «ον δοῦν ἀν δ ς ate 
“' a aw tele Manabe 
ates he! 


OTe teens? 
inte meh eh fesemvrvnel, 
eens teeter a “ἐνῆν 


Ta aeetey 
SAT mee tee 


ene ee 
ipetinnet ater ee 
¥ 


De κοῖς eat el oF wits 





νῷ Ὁ 
7 ae 7, 


CERT OF PRINCE TD 





ey ‘ ΝᾺ sib Ath Ἅ Νὰ x ah ir 








A CRITICAL AND EXEGETICAL 
COMMENTARY 


ON 


THE REVELATION OF ST. JOHN 


BY 


R. H. CHARLES, D.Litt., D.D. 


VOLUME II 


᾿ ἢ 14a ath 
γὰ a Ba a 
Ah Ry 





YY 
THE INTERNATIONAL CRITICAL COMMENTARY 


A CRITICAL AND EXEGETICAL 
COMMENTARY 


ON 


THE REVELATION OF 
ST. JOHN 


WITH INTRODUCTION, NOTES, AND INDICES 


ALSO 


THE GREEK TEXT AND ENGLISH TRANSLATION 


BY 


R. H. CHARLES, D.Litt., D.D. 


ARCHDEACON OF WESTMINSTER 
FELLOW OF THE BRITISH ACADEMY 


(IN TWO VOLUMES) i 
Vou. II A SE 


NEW YORK 
CHARLES SCRIBNER’S SONS 


1920 






by 
The Rights of Translation and of Reproduction are Reset με 


Δ 


Ry ant DAs cd ἐδ 





CONTENTS. 


—$——— 

VOLUME II. 
Addenda et Corrigenda . e ° . “ e 
Commentary on Chapters xiv. I-11, 14-20 . ° ° 
23 ” XV. 2 . . 2 [ 
" τ xvi. 1-4, 8-21 ο ° . . 
” ” xvii. . . . Γ . 
Additional Note on xvii. . , 
os os Vili. ΤΣ δὲ : : ἢ ἢ 
" 9 xix. 1-4, xvi. 5°-7, xix. 5-20 , ἑ 
a " Xx. I-3. : : Ε Ξ 
᾽ 9 xx. 4-xxii. General Introduction and 
Reconstruction . . . 
” "» xxi. 9-xxii. 2, 14-15, 17 . . 
ἐξ 90 Xx. 4-15 ὃ : . . 
” ᾽» xxi. 5%, 44, 5°, 1-4 5 Ὁ, xxii. 3-5 . 
99 Epilogue xxi. 5°, 6°-8; xxii. 6-7, 185, 16, 13, 12, 
10, [11, 18°-19], 8-9, 20-21 . 
The Greek Uncials and Cursives . ° . . ° 
MSS collated for this edition: Versions: Abbreviations ὁ ᾿ 
Greek Text with Apparatus Criticus e . . e 
English Translation with Critical Notes ὁ . . . 
Four Papyrus and Vellum Fragments ° . . 
Additional Note on xiii. 11> : . . . . 
+ », the Latin Versions ὁ e . . 
ss xy ἴδε Millennial Kingdom . . . 
Index I. to the Greek words used in the Apocalypse . . 
», II. to Hebraisms used in the Apocalypse - . . 
»» III, Passages in our Author based on the O.T., Pseud- 
epigraphaandthe Ν τὸ. . - . 
» LV. to the Introduction, Commentary and Notes . ° 


Vv 


PAGES 
vil-Vili 
1-26 
26-40 
40-53 
54-75 
76-87 
87-113 
113-140 
140-143 


144-154 
154-180 
180-200 
200-211 


211-226 
227-232 
233-235 
236-385 
386-446 
447-451 

452 
453-455 
456-457 


459-473 
473 


474 
474-497 









ν᾿ a , ᾿ ιν é Soe ie 
1 ; ᾿ : ἫΝ ἮΝ ar ἢ ee 
. wre ed er Ν᾿ 





ADDENDA ET CORRIGENDA. 


VOLUME II. 


Page το, line 1. See Abbott, Votes on N.T. Criticism, p. 104, 
for passages in Origen and Clement of Alex. in which παρθένοι 
are applied to men, and in Ignatius (Smyrn. 13) to widows. But 
nothing that he says can explain the application of ot μετὰ 
γυναικῶν οὐκ ἐμολύνθησαν to women. : 

Page 27, line 9. For “ Only the faithful . . . fifth seal” read 
“The faithful suffer physical martyrdom, but their prayers be- 
come an instrument of wrath in the hands of God.” See vol. ii. 
403, note 2. 

Page 49, line 7 ab imo. Transpose the subject-matter of the 
fifth and sixth beatitudes. See vol. ii. 445, note 1. 

Page 72, line 3 ab imo. Delete “‘ Again we should expect 
καθίζει. .. 111. 21.” Our author only uses the participle of 
καθῆσθαι, but his sources (xvii. 9, 15, xviii. 7) use the pres. ind. 
In the LXX the pres. and imperf. forms of καθίζω have dis- 
appeared, their place being taken by κάθημαι, ἐκαθήμην. See 
Thackeray, Gram. 271 sq. 

Page 75, line 8. After “first” add “either in Dan. iv. 34 
(LXX), θεὸς τ. θεῶν καὶ κύριος τ. κυρίων καὶ βασιλεὺς τ. βασιλέων, 
or (rather in the pre-Maccabean section of 1 Enoch—see my 
second edition, p. lii sq.).” 

Page go, lines 25-27. Delete “κάθημαι. .. iii. 21; and.” 
See note above on p. 72, l. 3. 

Page 168. On the twelve precious stones see British 
Museum Guide to... Minerals mentioned in the Bible, 1911. 

Page 203, line 4 ab imo. The line “[καὶ λέγει. . . εἰσιν] 
should ot be bracketed, but read immediately before xxi. 6-8. 
See vol. ii. 379, 444, where it is restored to its right place. 


vil 


Viil ADDENDA ET CORRIGENDA 


Page 219, line 3 ab imo. After “world” add “ of the living.” 
Christ judges the living: God Himself judges the dead according 
to our author’s view. 

Page 234, line 18. Add ‘* Where no reading of Tyc is quoted, 
Tyc agrees with vg.” 

Page 234, line 20. Add “From 20! to 215 (nova facio 
omnia) Pr in his comm. has copied verbatim the work of 
Augustine (de Civ. Dei, xx. 7-17), retaining Augustine’s Italian 
text. In the 422. Crit. these verses are quoted without any 
mark of distinction. 

Page 240, ver. 11, line 2. After 2020: add nxovone 181: 


9» "» » SCZ) »,11. FOr post Ovarerp. pon vead tr after 


Θυατειρ. Similarly elsewhere. 

Page 256, ver. 7, line 30. Delete (+ και ουδεισ ανοιξει Or*), and 
Or? in next line. Or® conflates A 025 and 046 here. See vol. i. 
p. clxxvi. 

Page 279, ver. 2, lines 5, 8,9. Delete et 8°. Similarly else- 
where. 

Page 288, ver. 12, line 11. Delete Or®. Or* conflates 046 al 
and AX 025: and reads καὶ to tpirov αὐτὴσ py φανη ἡμερα (so 
046 al) και ἡ ἥμερα py φανὴ το τριτον (reraprov A) avryo (se 
A® 025). 


THE REVELATION 
OF ST. JOHN. 


—— 


CHAPTER. LV. 
INTRODUCTION. 


§ 1. Character and Object of this Chapter. 


The entire chapter is proleptic in character. That is, the 
orderly development of future events as set forth in the succes- 
sive visions is here, as in two sections heretofore, abandoned, 
and all the coming judgments from xvi. 17 to xx. 7—I0, are sum- 
marized in xiv. 6-11, 14, 18-20. To this summary is prefixed a 
short description of the blessed (who are identical with the 
144,000 in vii. 4-8) in the Millennial Kingdom established on 
the earth with Mount Zion as its centre, xiv. 1-5. Thus we have 
in this chapter a general introduction to xvi. 17-xx. I-10. It is 
therefore of the nature of an zutermezzo. 

The object of xiv. is to encourage the faithful to endurance 
in the face of impending universal martyrdom. Hence in xiv. 1-5 
the veil is lifted for a moment from the future and to the Seer 
is disclosed a vision of the martyrs enjoying the blessedness of 
the Millennial Kingdom on Mount Zion in attendance on their 
Lord. We have here a later stage of their blessedness than that 
depicted in vil. 9-17, where the martyrs are represented as 
having arrived or arriving in heaven straight from the scene of 
martyrdom. See Chapter vii., Introduction, § 10. 

But the faithful are further encouraged to endurance and 
loyalty by the proclamation of the doom of the proud anti- 
christian power, xiv. 8-11, and of all the heathen powers whether 
confederate with it or not, xiv. 14, 18-20. 

This chapter! thus contains three visions, which are all pro- 
leptic. 

1 xiv, 12-13 belong to xiii., and are read immediately after xiii. 18 in this 
edition. They are from the hand of our author, 

VOL. IIl.—I 


2 THE REVELATION OF ST. JOHN [XIV.§1-2. 


I. xiv. 1-5. Vision of the glorified martyrs with the Lamb 
on Mount Zion during the Millennial reign. Cf. xx. 4. The 
greater part of xiv. 4-5 is interpolated. 

2. xiv. 6-11. Vision of the judgment on the antichristian 
Roman Empire and its adherents and their everlasting torment. 
Cf. xvi. 17—xviii. 

3. xiv. 14, 18-20. Vision of the judgment executed by the 
Son of Man on the heathen nations. Cf. xix. 11-21 and xx. 7-10(?). 
The paragraph xiv. 15-17 is an interpolation. See pp. 19-21. 

§ 2. This chapter, with the exception of certain interpolations 
(cf. xiv. 4-5, 15-17), 2s from the hand of our author; for (1) the 
order of the words is Hebraic: (2) the diction and style are 
decidedly his. 

The first question needs no discussion : the fact is so obvious. 
Hence we shall limit our consideration to (2). 

(2) The diction is that of our author except in xiv. 15-17, 
which in the first place is a doublet of xiv. 14, 18-20 and in the 
next exhibits three constructions, which are against the usage of 
our author (see notes on τῷ καθημένῳ ἐπὶ τῆς νεφέλης in XiV. 15, 
ὁ καθήμενος ἐπὶ τῆς νεφέλης and ἔβαλεν... ἐπὶ τὴν γῆν in xiv. 16). 
Of xiv. 3°-5 only οἱ ἠγορασμένοι ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ 
θεῷ" ἄμωμοί εἰσιν seems to be original. The interpolations in 
those verses are, however, in the style of our author, except, 
perhaps, ὅπου ἂν ὑπάγει in xiv. 4, but the thought conveyed is 
wholly against the context. 

I will now enumerate some of the phrases characteristic of our 
author, though not, except in a few cases, peculiar to him. 

1. καὶ εἶδον καὶ ἰδού, See iv. 1, note. γεγραμμένον ἐπὶ τῶν 
μετώπων αὐτῶν. See vil. 3, note. 2. φωνὴν ἐκ τοῦ οὐρανοῦ, x. 4, 8, 
ΧΙ. 12, XIV. 12. ὡς φωνὴν ὑδάτων πολλῶν ; cf. 1. 15, XIX. 6. φωνὴν 
κιθαρῳδῶν. Cf. xviii. 22. 2-3. In καθαριζόντων. . . καὶ ἄδουσιν 
we have the familiar Hebrew idiom reproduced already in 1. 5-6, 
ii. 2, 9, etc. (see note 7% loc.). ἄδουσιν ὡς ὠδὴν καινήν ; cf. v. 9. 
ἐνώπιον τοῦ θρόνου ; cf. iv. 5, 6, etc. 4. The use of ἀπαρχὴ ΞΞ 
“sacrifice,” though not found elsewhere in our author, is in keep- 
ing with his frequent use of Greek words in the same sense as in 
the LXX. 5. The asyndetic addition of the clause ἄμωμοί εἰσιν 
(cf. xvi. 6). 6. πετόμενον ἐν μεσουρανήματι. Already in viii. 13. 
With εὐαγγελίσαι ἐπὶ τοὺς κατοικοῦντας (A., καθημένους, ΡΟ) ; 
cf. x. 7. The enumeration πᾶν ἔθνος καὶ φυλὴν κτλ. (see note 
on v. 9) and the grammatical irregularity λέγων in 7 instead of 
λέγοντα are both characteristic of his style. 7. λέγων ἐν φωνῇ 
μεγάλῃ. Cf. xiv. 9. ἐν is used also before φωνῇ pey. after κηρύ- 
σειν (v. 2), but after κράζειν only in passages from another hand 
(xiv. 15, xviii. 2). On the other hand it is absent after λέγειν in 
this phrase (v. 12, viii. 13), after κράζειν (vi. 10, Vil. 2, 10, xX. 3), 


XIV. § 2.] ITS DICTION 3 


after φωνεῖν (xiv. 18). Hence our author varies in his use of 
this phrase in connection with λέγειν. See note on x. 2. 
φοβήθητε τὸν θεόν. So xv. 4, xix. 5 (cf. xi. 18, φοβουμένους τὸ 
ὄνομά gov). δότε αὐτῷ δόξαν. Cf. xvi. 9, xix. 7—also in the 
incorporated source, xi. 13. ἦλθεν ἡ ὥρα τῆς κρίσεως. Cf. similar 
phrases : vi. 17, ἦλθεν ἡ ἡμέρα... τῆς ὀργῆς αὐτῶν ; xi. 18, ἦλθεν 
. + + ὃ καιρὸς τῶν νεκρῶν κριθῆναι ; XViil. το, ἦλθεν ἡ κρίσις σου: 
also in interpolated section, xiv. 15. προσκυνήσατε, c. dat. of God: 
cf. iv. 10, vil. 11, note, xl. 16, xix. Io, xxll. 9, whereas it takes the 
acc. of τὸ θηρίον in g—in both respects exhibiting our author’s 
usage. πηγὰς ὑδάτων : cf. vili. 10, Xvi. 4. 

8. οἴνου Tod θυμοῦ τῆς πορνείας. So xviii. 3. See note 7x loc. 
9. προσκυνεῖ τὸ θηρίον. See note on 7. λαμβάνει χάραγμα. Cf. 
xiv. 11, xix. 20, xx. 4. But we should probably read τὸ χάραγμα. 
See note 7 Joc. ἐπὶ τοῦ μετώπου. We should most probably 
read ἐπὶ τὸ μέτωπον, since the context clearly comes from our 
author’s hand. See note on vii. 3. ὃὲ reads the dative. ἐπὶ τὴν 
χεῖρα. Cf. xx. 1, 4. See note on xiii. 16. 10. καὶ αὐτὸς πίεται. 
For the use of καί see note on xiv. το. βασανισθήσεται ἐν πυρὶ καὶ 
θείῳ. βασανίζω is found four times elsewhere in our author, 
while βασανισμός (see next verse), which occurs four times, is not 
attested elsewhere in the N.T. With πυρὶ καὶ θείῳ cf. xx. το, 
xxl. 8, xix. 20. 11. 6 kamvds... ἀναβαίνει... Cf. viii. 4, ix. 2, 
XIX. 3. οὐχ ἔχουσιν ἀνάπαυσιν κτλ. Already in iv. 8. οἱ προσκυ- 
νοῦντες τὸ θηρίον. Characteristic of our author both as to grammar 
anddiction. 12. ὧδε ἡ ὑπομονὴ kth. Cf. xiii. το. τῶν ἁγίων... 
οἱ τηροῦντες τὰς ἔντολας. For the phrase cf. xii. 17. The irregu- 
larity is characteristic of our author. 18. λέγει τὸ πνεῦμα. Cf. 
li. 7, etc., xxii. 17. 14. καὶ εἶδον καὶ ἰδού. Seeiv. 1, note. ἐπὶ τὴν 
νεφέλην καθήμενον. Characteristic of our author: see note on 
iv. 2, and contrast the non-Johannine constructions of this phrase 
in 15, 16. ὅμοιον υἱὸν ἀνθρώπου. This unique construction is 
found only in our author. It has already occurred in i. 13, and, 
as we have seen in the Additional Note on i. 13, vol. i. p. 36, 
might be regarded as a further development of other linguistic 
constructions, to which attention is called in that note. 

Interpolation—15-17. In this short section there are four 
constructions which are foreign to our author’s use. These are 
given in the note on 15-17, p. 21. Other grounds for regard- 
ing 15-17 as interpolated are given in the note on 14-20, 
p. 18 sq. 

18-20. These verses are in keeping with the diction and 
style of our author. They contain, it is true, several words not 
found elsewhere in our author φωνεῖν, τρυγᾶν, βότρυς, ἄμπελος, 
ἀκμάζειν, σταφυλή, χαλινός, but these help to delineate his 
subject. 


4 THE REVELATION OF ST. JOHN ([XIV. § 2-3. 


18. ἐφώνησεν φωνῇ μεγάλῃ. Though φωνεῖν is not found else- 
where in our author the construction is always that which he uses 
with κράζειν, and in two cases out of four with λέγειν. πέμψον σου 
τὸ δρέπανον. The vernacular use of the pronoun here is elsewhere 
in our author not infrequent. 19. ἔβαλεν... εἰς τὴν γῆν. See 
note in doc. ληνὸν τοῦ θυμοῦ τοῦ θεοῦ. Cf. xix. 15. ἐπατήθη ὁ 
ληνός. Cf. xix. 15. ἄχρι τῶν χαλινῶν. ἄχρι occurs six times in our 
author as a preposition and five times as a conjunction, but not 
once in the other Johannine writings in the N.T. 

§ 3. Interpolated passages, 3°-4° (ἀπὸ τῆς γῆς... ἠγοράσθη- 
σαν), 4°, καὶ τῷ dpviw, and probably 5, καὶ ἐν τῷ στόματι αὐτῶν 
οὐχ εὑρέθη ψεῦδος. See the grounds for this conclusion i Joc. 
15-17. That these verses are an intrusion is manifest on many 
grounds. See the general grounds in the note on 14-20, p. 18 sq., 
and the grammatical grounds in the note on 15-17, p. 21. 

XIV. 1-5. A proleptic vision of the 144,000 with the Lamb 
on Mount Zion—z.e. of the risen martyrs with Christ during the 
Millennial reign. That these are the same as the 144,000 in 
vii. 4-8, z.e. the spiritual Israel, the entire Christian community, 
alike Jewish and Gentile, which were sealed to protect them 
from the demonic woes, that are to follow speedily, we hope to 
prove in the course of our criticism of verses 1-- (see also vol. i. 
p. 199 sqq.). In vii. 9-17 this same body of the faithful is 
represented as arriving in heaven during the great final tribula- 
tion, or as already assembled there at its close. Here they are 
represented as having at a later stage come down to earth for 
the Millennial reign (cf. xx. 4). The vision is therefore proleptic. 
‘There is a progressive note in each vision. 

1. καὶ εἶδον καὶ ἰδού. See note in iv. 1. 

τὸ ἀρνίον. The Lamb is here set over against the Beast in 
xiii., and the followers of the Lamb with His name and that of 
His Father over against the followers of the Beast with his mark 
on their forehead. 

From O.T. times Mount Zion was associated in the minds of 
the faithful with divine deliverance. Thus Joel ii. 32 (iii. 5) 
writes : ‘And it shall come to pass, that whosoever shall call on 
the name of the Lord shall be delivered ; for in Mount Zion and 
Jerusalem shall be those that escape, as the Lord hath 5814." In 
the 8th cent. B.c. there existed for a time the belief that Jeru- 
salem could not be destroyed. In later times it was held that a 
special blessing attached to residence in Palestine. It alone 
was to escape the woes that would befall the rest of the earth: 
cf. 2 Bar. xxix. 2 (where see my note), xl. 2, Ixxi. 1; 4 Ezra 
xiii. 48, 49, vie 25. This idea was revived in Talmudic litera- 
ture. 

This appearance of the Messiah with a mighty multitude on 


XIV. 1.] 144,000 HERE—SAME AS 144,000 IN VII. 4-8 καὶ 


Mount Zion was a Jewish expectation, as we see in 4 Ezra xiii. 
35, 39, 40, “But he shall stand upon the summit of Mount 
Zion. . . . And whereas thou didst see that he summoned and 
gathered to himself another multitude which was peaceable, these 
are the ten tribes.” In 4 Ezra ii. 42 (Christian or Christian 
recast of Jewish material) we have a close parallel to our text: 
“1 Esdras saw upon Mount Zion a great multitude which I could 
not (dst. c, ‘no man could’) number, and they all praised the 
Lord with songs. 43. And in the midst of them there was a young 
man of high stature, taller than all the rest, and upon every one 
of their heads he set crowns... 44. So I asked the angel and 
said: Who are these, my Lord? 45. He answered and said 
unto me: These be they that have put off the mortal clothing and 
put on the immortal, and have confessed the name of God.” 

This last work was probably written about 200-250 a.D., and 
therefore forms an early testimony to the right interpretation of 
the 144,000 on Mount Zion in our text ; for it appears to identify 
the multitude described in vii. 9-17 and that in our text. In 
accordance with vii. 9-17 the writer of 4 Ezra 11. 42-47 repre- 
sents them as having confessed and stood out stoutly for the 
name of God, and so as now clad in the garments of immortality, 
and in accordance with xiv. 1-5 of our text they stand on Mount 
Zion with the Messiah. 

ἕκατον τεσσεράκοντα κτλ. The answer to the question as to 
the identity of the 144,000 that accompany the Lamb has in part 
been given in the Introduction to Chap. vil. where we have 
found them to be the same as the 144,000 in vii. 4-8 and the 
great multitude in vil. g-17. But, though the constituents of 
the multitude are the same, the circumstances are different. In 
the vision before us the scene is upon earth (cf. ver. 2). The 
blessed faithful follow the Lamb on Mount Zion. And yet they 
have already passed through the gates of death, and have been 
presented as an offering (ἀπαρχή) to God (xiv. 4). Hence we 
have here a momentary vision of the saints, who have returned 
to earth to share in the Millennial reign. (Cf. xx. 4-6.) 

But the above identification of the 144,000 in vil. 4-8 and 
xiv. I-5 is apparently rejected by every modern scholar, save 
Alford, who has clung fast to it, although unable to surmount 
the chief difficulty that stands in its way. A minor difficulty, 
2.5. the absence of the defining article to identify these 
144,000 with those spoken of in vii. 4, he treats as negligible on 
the ground that the reader was meant to identify the two hosts, 
seeing that they consist of the same number and are both 
marked on the forehead as God’s own possession. 

Alford may be right in ignoring the absence of the article 
(cf. xv. 2, where the expected article is missing, ds θάλασσαν 


6 THE REVELATION OF ST. JOHN [XIV. 1. 


instead of τὴν θάλασσαν, and xiv. 9, where τό is wanting before 
χάραγμα), but the present writer is of opinion that the real 
explanation is that it was excised by the interpolator of the 
introductory sentences in xiv. 4—5, who sought by his manipula- 
tion of the text to destroy the identity of the 144,000 in vii. 4-8 
and the 144,000 in the present passage, and to transform them 
into a body of monkish celibates. Having thus explained the 
absence of the article, there is another and greater difficulty, 
which stands in the way of this identification, and this is that the 
144,000 are described as “ first-fruits” to God and to the Lamb. 
If these 144,000, as the present writer holds, are identical with the 
entire body of Christians living in the last days, who have been 
sealed with a view to their protection against the demonic woes, 
how is it that they are designated as “first fruits”? It is the 
interpretation set on this word ἀπαρχή by all scholars in the past 
that has misled them into differentiating the 144,000 in vii. 4-8 
and in xiv. 1-5. This word has hitherto been taken universally 
to mean “first fruits” in this passage. That in the Pauline 
Epistles and in St. James it bears this meaning is indubitable. 
But this is by no means the case in the LXX, although Grimm’s 
Lexicon and Thayer’s enlarged edition of Grimm state that 
ἀπαρχή is generally the equivalent of mw. So far is this from 
being the case that it is generally zo¢ the equivalent of this word. 
Thus whereas ἀπαρχή occurs about 66 times in the LXX, 
it is a rendering of nw only 19 times. In the remaining 
47 times, it is once a rendering for the Hebrew word for 
“tithe,” 4 times of abn (=‘“‘fat,” in which case it means “ the 
best of”), and 40 times a rendering of npn (=“ offering” 
or ‘‘oblation”), and once of n\n (= “ offering”). Thus we see 
that in the LXX oftener than twice out of three times it means 
“an offering.” In Sirach it occurs four times, but only once 
with the meaning of “first fruits,” while in the other three 
passages it signifies either an “ offering” or “gift.” Hesychius 
also notes that one of its Greek meanings is προσφορά. It is 
clear, then, that in the Greek Bible of Judaism ἀπαρχή meant 
“offering,” “‘ sacrifice,” or “gift” nearly 3 times out of 4.1 Now 

1 The above note was written before the publication of Moulton and Milli- 
gan’s Vocabulary of the Greek Testament. Though these editors have not 
corrected the misstatements in Grimm’s and Thayer’s lexicons, to which 
they give their zmprimatur in their preface, they have shown from the 
Magnesian inscriptions (ed. Kern. 1900), that ἀπαρχή is very commonly used 
as=a ‘‘ gift” to a deity, and that this use occurred as early as the 6th cent. 
B.c. in Athens (Sy//. Jnscr. Graec.*, Dittenberger, 1888-1901). They *con- 
clude that in the N.T. ‘‘ we are perhaps at liberty to render ‘sacrifice’ or 
‘gift’ where it improves the sense,” though they do not specify any individual 
passage save Rom. viii. 23. The Magnesia above referred to was in the 


neighbourhood of Ephesus. Hence the local and κοινή use of ἀπαρχή con- 
firms the conclusions arrived at above. 


XIV. 1-8.} VISION OF 144,000 ON MT. ZION 7 


it is just this meaning that our text requires. The faithful, 
whether as martyrs or confessors, are sacrifices toGod. As such 
they are offered on the heavenly altar, vi.9. A further sacrificial 
reference is discoverable in the epithet in xiv. 5, where they are 
said to be ἄμωμοι, that is, “unblemished,” sacrificially perfect. 
ἔχουσαι τὸ ὄνομα αὐτοῦ Kai τὸ ὄνομα τοῦ πατρὸς αὐτοῦ κτλ. 
With this clause we might compare ili. 12, where a threefold 
inscription on the foreheads of the faithful is mentioned. But, 
if we compare xxii. 4, where the name is simply said to be that 
of God, and 4 of the present chapter, where καὶ τῷ ἀρνίῳ appears 
to be an interpolation, it is possible that ἀυτοῦ καὶ τὸ ὄνομα is 
also an interpolation. ‘The seal consists in the name of God 
inscribed on the brow. This inscription declares that the person 
so inscribed is God’s own possession: it is at the same time 
evidence that his character is such as befits a servant of God. 

2. φωνὴν ἐκ tod οὐρανοῦ κτλ. The singers are the angel 
choirs in heaven and not the 144,000 in Mt. Zion; but the new 
song is intelligible to the 144,000 and to them alone owing to 
their fellowship with Christ. 

Most of the phrases of this verse occur elsewhere in our 
author, see p. 2. ~ 

κιθαρῳδῶν κιθαριζόντων .. . 8. καὶ ἄδουσιν. These words 
should be rendered: “harpers harping . . . and singing.” It 
is another instance of the literal reproduction in Greek of a 
familiar Hebrew idiom, which we have found already in i. 5-6, 
ll. 2, 9, 20, vil. 14, xv. 3. Thus the style is very characteristic 
of our author. Here the new song is at first sung not by the 
redeemed (as in xv. 3; 4 Ezraii. 42), but by angelic choirs before 
the throne. 

3. καὶ ἄδουσιν τ-- καὶ ἀδόντων. See preceding note. 

ὡς ὠδὴν καινήν. See note on v. 9. 

ἐνώπιον τοῦ θρόνου. See Introd. to Chap. xiv. ὃ 2. 

οὐδεὶς ἐδύνατο κτλ. Only those who are redeemed from the 
earth can learn the song ; for the soul apprehends only that for 
which it has an affinity. Their spiritual experience won through 
travail and tears is the mother of understanding. The song is 
the expression of the inner life, and so in the measure of their 
spiritual growth is likewise the measure of their spiritual appre- 
hension. 

οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. The diction and thought here 
have already occurred in v. 9, 10. That passage is of supreme 
importance in dealing with the text immediately before us. 
Now the leading thought in v. 9, 10 is that the faithful are 
bought by Christ for God, and consecrated to His service as 
kings and priests. Here also, whether we retain or omit the 
disturbing clauses ἀπὸ τῆς γῆς" οὗτοί εἰσιν οἱ... ἠγοράσθησαν, the 


8 THE REVELATION OF ST. JOHN [XIV. 3. 


idea is of a like nature. The 144,000 have been bought to 
be an offering or sacrifice (ἀπαρχή, xiv. 4: see note on 1) unto 
God: cf. vi. 9. 

This verse, with the exception of the words ἀπὸ τῶν ἀνθρώπων 
ἀπαρχὴ τῷ θεῷ Or ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ, 
seems to be a later addition due to the incorporation of a 
marginal explanatory gloss. In support of the aorist we might 
adduce our author’s usage elsewhere: see v. 9, ἠγόρασας τῷ θεῷ 
... ἐκ πάσης φυλῆς κτλ. If, on the other hand, we adopt the 
former view, then in of ἠγορασμένοι. . . Kal. . . οὐχ εὑρέθη we 
have, if the latter clause is original, another instance of our 
author’s reproduction in Greek of a Hebrew idiom: see ii. 2, 9, 
20, Vil. 14, xiv. 2-3. This combination of the perfect and 
aorist is found often in our author: cf. ii. 3, 5, ill, 2, 3, 17, 
xvi. 6. That καὶ τῷ ἀρνίῳ is an addition appears to be clear from 
the fact that the 144,000 have been bought by the Son for the 
Father; and not by the Son for the Father and for Himself: 
cf. ν. 9. The Church is the 4zide of the Lamb: cf. xix. 7, 8; 
Eph. v. 27, not an offering presented to Him. If the above 
clauses are interpolated, the original of 3 - may have run as 
follows: ot ἠγορασμένοι ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ ed. We 
shall now deal with the clauses, which for the time being we 
have assumed to be interpolations. 

But let us waive for the moment the question of the 
authenticity of these clauses and study them in themselves and 
with regard to their immediate context. Now, first of all, it is 
admitted, so far as I am aware, on all hands that the 744,000, 
whether identical with the 144,000 in vii. 4-8, or representing 
the élite of the saints composed of Christian ascetics (Bousset, 
Moffatt), must embrace both men and women. That παρθένοι can 
be used of men is of course acknowledged. So far all is clear. 
But when we start from these premises and try to explain οὗτοί 
εἰσιν οἱ μετὰ γυναικῶν οὐκ ἐμολύνθησαν we are plunged into hope- 
less difficulties. For, if we take these words literally, it is 
obvious that ¢hey cannot be used of women. Nor indeed can they be 
applied to women in any intelligible sense, whatever the metaphorical 
meaning may be that we attach to the words. Wad the writer 
wished, he could easily have found a phrase applicable literally 
and metaphorically alike to men and women, such as of ἐν τῇ 
πορνείᾳ οὐκ ἐμολύνθησαν. πορνεία is used metaphorically in xiv. 
8, xvii. 2, 4, XVili. 3, xix. 2, and πορνεύω in XVil. 2, XVill. 3, 9 in 
the sense of idolatrous worship. Such a clause could be used 
both of men and women, in a literal or metaphorical sense, and 
the same idea could have been expressed in other ways. Hence 
we conclude either that men alone are referred to in the text, or 
that this passage is interpolated. Since we cannot accept the 


XIV. 3.] 144,000—NOT ASCETICS 9 


former alternative, we are forced to adopt the latter, and the 
task devolves upon us to settle, so far as we may, the ground of 
the interpolation, its extent and meaning. 

Now the chief ground for this interpolation is most naturally 
to be discovered in the misunderstanding of the word ἀπαρχή as 
“first fruits.” The monkish interpolator, convinced that, the 
highest type of the Christian life was the celibate, naturally 
identified the 144,000, who form the “first fruits” (or best 
portion of the Christian Church), with the celibates. ‘The 
superiority of the celibate life, though un-Jewish and un-Christian, 
was early adopted from the Gnostics and other Christian heretics. 
Thus Saturninus and Basilides declared that “marriage and 
generation are from Satan” (Iren. Adv. Haer. i. 24), while Tatian 
(Eus. .Z. Iv. xxix. 3) pronounced marriage to be “corruption 
and fornication.” Marcion (Hipp. “δ τ). vii. 17-19) established 
churches of celibates, while the Encratites claimed a self-restraint 
in advance of that of the Christians. Similarly the religions 
of Isis and Mithra had their celibates throughout the Roman 
Empire, as Buddhism in the far East, certain orders of the 
Aztec priesthood in Mexico, the Vestal Virgins in Rome, and 
the “ Virgins of the Sun” in Peru. The pressure of such ideas 
from without early made itself felt, not in the N.T. but in early 
Christianity, as we see from Polycarp, Ad Pail. ii. iv. v.; 
Hermas, Vzs. ii. 2, 3, Sim. ix. 11 (see Hastings, Encyc. of Ethics 
and Religion, 111. 271-273, from which the above facts are 
drawn). The interpolation was probably made by John’s 
editor. 

It is, of course, possible that the interpolated passage appeared 
first as a marginal gloss on the passage, and that it was subse- 
quently incorporated into the text with a necessary change or two. 

As regards the ex¢ent, it appears to begin with ἀπὸ τῆς γῆς 
and end with ἠγοράσθησαν. The repetition of the ἀγοράζω with 
two different adverbial phrases is remarkable. That ἀπὸ τῶν 
ἀνθρώπων is to be preferred to ἀπὸ τῆς γῆς seems clear from v. 9, 
where we have jyopacas . . . ἐκ πάσης φυλῆς. 

The meaning of the interpolation we have already gathered 
from the foregoing criticism of the passage. The glosser or 
interpolator, as the case may be, tcok the passage to refer to 
celibates, and, as the peculiar clause (ot μετὰ γυναικῶν οὐκ ἐμολύν- 
θησαν) proves, made it refer to male celibates. They were the 
“first fruits” of the entire Christian Church (for such, of course, 
he conceived the meaning of ἀπαρχή). 

This word as used by the interpolator carries with it the 
degradation of marriage—an idea inadtaissible inthe N.T. The 
use of the aorist here shows that their life on earth regarded as 
a discipline belongs to the past. 


10 THE REVELATION OF ST. JOHN [XIV. 4-5. 


4. παρθένοι. The word παρθένος was applied to men also: cf. 
Life of Asenath, 3. ἐστὶν δὲ otros ὃ Ἰωσὴφ ἀνὴρ θεοσεβὴς... Kat 
παρθένος. 6. διότι καὶ αὐτὸς παρθένος. In Suidas it is applied to 
Abel: ᾿Αβὲλ οὗτος παρθένος καὶ δίκαιος ὑπῆρχε. Cf. also Epiph. i. 
385 C. παρθενεύω is used of males in Just. δας. 1577 A. 

οὗτοι οἱ ἀκολουθοῦντες κτλ. These words can hardly fail to 
be an echo of our Lord’s: cf. Mk. ii. 14, x. 21; Luke ix. 59; 
John i. 43, xxi. 19. For another echo cf. 1 Pet. i. 21, iva ἐπα- 
κολουθήσητε τοῖς ἴχνεσιν αὐτοῦ. In vii. 17 it is said that the Lamb 
will be the shepherd of the blessed described in vii. 14-15. 
This means according to oriental conceptions that the blessed 
follow Him. Thus to follow Christ is characteristic of the 
faithful, whether on earth, on which they were called to follow 
Him even unto death (Matt. x. 38, xvi. 24, 25), or in the 
Millennial kingdom, or in heaven. But it would be possible to 
take ἀκολουθοῦντες as referring to the past, and the subsequent 
words as implying that in such following of the Lamb they 
underwent martyrdom. Cf. vii. 14, xii. 11. But the context 
does not favour this interpretation. ὅπου ἂν ὑπάγει. ὅπου else- 
where in the Apocalypse means “where,” but with verbs of 
motion it was used as the equivalent of ὅποι. Cf. John viii. 21, 
22, ΧΙ. 33, 36. The ἄν in this connection is impossible in 
classical Greek. In viii. 1 we have ὅταν ἤνοιξεν, and in Mk. vi. 
56 ἄν occurs after ὅπου with the past imperfect indicative. The 
construction seems to imply an action of indefinite frequency : 
cf. Robertson, Gram. 958. 

ἀπὸ τῶν ἀνθρώπων. This phrase summarizes the full enumera- 
tion given in v. 9. dmapxn=“‘sacrifice” or “offering.” See 
note on 1. [καὶ τῷ dpviw.] An addition. See note on 4. 

5. καὶ ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος. This clause recalls 
most nearly Zeph. iii. 13, καὶ οὐ μὴ εὑρεθῇ ἐν τῶ στόματι αὐτῶν 
γλῶσσα δολία, and Isa. lili. 9. In τ Ῥεῖ. ii, 22 we have the latter 
reproduced : οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. Cf. John i. 47. 
It must, however, be confessed that this clause follows weakly 
after of ἠγορασμένοι. . . ἀπαρχὴ TO θεῷ. 

ἄμωμοί εἰσιν. This sentence introduced asyndetically is in 
the style of our author: cf. xvi. 6. ἄμωμος [=nan]} describes 
best the character of the ἀπαρχή; in the LXX it has three times 
out of four a sacrificial reference, and affirms the flawlessness of 
the victim. It is that which is unblemished, sacrificially perfect. 
In 1 Pet. i. 19 Christ Himself is described as ἀμνοῦ ἀμώμου, and 
in Heb. ix. 14 as offering Himself as an unblemished sacrifice 
unto God (ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ). In the present 
context the 144,000 who had been offered in sacrifice to God 
(ἀπαρχὴ τῷ θεῷ) are likewise described as ἄμωμοι. In the five 
other passages, where it occurs in the Pauline Epistles and Jude, 


XIV. 5.] VARIOUS CRITICISMS OF I-5 II 


the clause has an ethical meaning and connotes “ blameless- 
ness.” 

Note on xiv. I-5.—This section has been an occasion of 
great difficulty to scholars. I have sought to show that much 
of this difficulty arose from misconception of the word ἀπαρχή. 
But, as we have seen, there are other difficulties, which cannot be 
got rid of save by the excision of certain clauses. V6Olter (iv. 
38 sq., 139 Sq.) excises xiv. 4-5 and a phrase in xiv. 1, and then 
identifies the 144,000 here with the 144,000 in vii. 4-8. 
Weyland excises xiv. 1, 4-5, Erbes xiv. 47°, and a phrase in 4%. 
Spitta is the most drastic of all. He changes τὸ ὄνομα... 
πατρὸς αὐτοῦ into τὸ ὄνομα τοῦ θεοῦ ζῶντος : excises 2°-3 and 
reduces 4—5 to the following form: οὗτοι ἡγοράσθησαν ἀπὸ τῶν ἀνθρώ- 
πων ἀπαρχὴ τῷ θεῷ. (See pp. 144 54.» 147 sq., 536.) Wellhausen 
recognizes the fact that the text shows undoubted signs of inter- 
polation. Bousset admits the possibility of a source underlying 
xiv. 1-5, but he thinks it impossible to recover it. He therefore 
takes the text as it stands and interprets the 144,000 to bea 
body of Christian ascetics and, therefore, different from the 
144,000 in vii. 4-8. He thinks, however, that there are signs 
in the Apocalypse that these two bodies were originally identical. 

In the above study of xiv. 1-5 I have attempted to show that 
xiv. 1-3 comes from the hand of our author (see also Introd. 
p. 2) save probably one phrase (τὸ ὄνομα αὐτοῦ καί) in xiv. 1. 
As regards xiv. 4-5 the case is different. Here the diction is 
not much of a guide to us, but the ideas and the irregularity of 
the order of the sentences are. Thus of the various descriptions 
of the 144,000 in 4-5 it is clear from the earlier chapters that 
the essential one is, without doubt, that which describes them 
as a sacrifice to God. 

At the close of 5 this idea recurs in the words, ἄμωμοί εἰσιν, 
but a purely ethical description intervenes—xai ἐν τῷ στόματι. . . 
ψεῦδος. This appears irregular, but greater difficulties have 
already emerged in connection with 4?, where the un-Jewish and 
un-Christian idea is presented, that the very élite of the blessed 
consists of ascetics, and that, too, male ascetics. On these and 
other grounds we have excised certain clauses and concluded 
that, before the monkish glosser went to work, our author’s text 
read as follows in xiv. 3-5, οἱ ἠγορασμένοι ἀπὸ τῶν ἀνθρώπων 
ἀπαρχὴ TO θεῷ" ἄμωμοί εἰσιν. But καὶ ἐν τῷ στόματι... ψεῦδος may 
be original. To the interpolator of the above clauses we may owe 
also the removal of the article before the 144,000, which identified 
this 144,000 with the 144,000 in vii. 4-8. 

6-11. Vision of the judgment to be executed on the Roman 
Empire and its worshippers, in which three angels make proclama- 
tion. The first proclatmed to all men an eternal Gospel, the 


12 THE REVELATION OF ST. JOHN [XIV. 6. 


burden of which was that all men should worship the one God 
who had created heaven and earth, for that the hour of judgment 
had come (6-7). The second announced, as though already ac- 
complished, the fall of Rome, which had made all the nations to 
drink of the wine of her fornication (8). The third proclaimed 
that those who submitted to the mandates of Rome would share 
in the everlasting torment that awaited her (9-- 11). 

6. ἄλλον ἄγγελον. The presence of the ἄλλον occasions some 
difficulty. It is supported by the best textual authorities. If it 
is original, we might, perhaps, with Diuisterdieck explain the 
word as used in contradistinction to the angels that had appeared 
in earlier scenes. He compares x. 1 where ἄλλον ἄγγελον has 
already been mentioned, who, as in the present instance, pro- 
claims the impending end of the world. Erbes and J. Weiss 
suppose we have here a reference to vill. 13, where the phrase- 
ology is certainly similar: ἑνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι 
λέγοντος φωνῇ μεγάλῃ. Bousset suggests that in ἄλλον ἄγγελον 
we have a dittography, and J. Weiss that it is a corruption of 
ἄλλον aierov. Cf. viii. 13. It seems best to explain ἀλλ. dyy. 
as = “another, an angel.” See note on 15 below. The difficulty 
recurs in 8, 9. 

πετόμενον ἐν μεσουρανήματι. Cf. viii. 13, xix. 17. In the O.T. 
the angels are not represented with wings save in its latest books : 
ef, Dan. ix.21. 

εὐαγγέλιον αἰώνιον. This phrase is found here only in the 
Johannine writings, whereas the cognate verb occurs here and in 
X. 7. εὐαγγέλιον here is not to be translated as if it were τὸ evay- 
γέλιον. Its character is defined by its present context and x. 7. 
It is a proclamation of the impending end of the world and of 
the final judgment, which, while it is a message of good tidings to 
the faithful, constitutes for all nations a last summons to repent- 
ance. 

In x. 7it was made known to His servants the prophets, here 
it is proclaimed te all the world. This gospel is termed αἰώνιον 
because possibly our author wishes to emphasize its unchangeable 
validity for all eternity. 

τοὺς κατοικοῦντας ἐπὶ τῆς γῆς (A and some cursives). RNCPQ 
read τ. καθημένους ἐπὶ τ. γῆς. The textual evidence is here in- 
decisive. Difficulties beset both readings. The second reading 
is against the normal usage of our author. We should expect ἐπὶ 
τ. γῆν =after the καθημένους. But ἐπὶ τ. γῆς is the universal con- 
struction in our author after κατοικεῖν, Hence if we could discover 
any good ground for the change of κατοικοῦντας into καθημένους, 
we shall have little hesitation in recognizing A as right. Novy, 
though the scribes of SCPQ were occasionally doubtful as to 
our author’s constructions after 6 καθήμενος, τοῦ καθημένου, τῷ 


XIV. 6-7.| THE ETERNAL GOSPEL 13 


καθημένῳ, they could have had no doubt as to the meaning of 
the phrase οἱ κατοικοῦντες ἐπὶ τῆς γῆς (always so except in xiii. 12, 
xvii. 1, 2, where these constructions are found in sources) else- 
where in our author, 2.6. ili. το, vi. 10, viii. 13, etc. And since 
this meaning was always bad in all other passages, and since it 
could not bear such a meaning here, some early scribe may 
have been led to substitute καθημένους for κατοικοῦντας and thus 
give the phrase the neutral colour it required here. But, if this 
hypothesis of the origin of καθημένους is right, its presence here 
can only call for condemnation. It is against our author’s 
usage wholly in this construction: indeed, according to his usage 
it could only mean “those who sat on the earth.” 1 

If, then, we accept the reading of A, we must in this one 
passage attach a purely neutral or geographical sense to the 
phrase, such as it bears not infrequently in 1 Enoch (see 
XXXVill, 5, note). See note on xi. Io. 

πᾶν ἔθνος καὶ φυλὴν κτλ. See note on v. 9. 

λέγων. The grammatical irregularity is characteristic of our 
author. See iv. 1, xi. 1. 

7. λέγων ἐν φωνῇ μεγάλῃ. See Introduction to this Chapter, 
§ 2: also note on x. 2. ᾿ 

φοβήθητε τὸν θεὸν κτλ. This gospel is based on a purely 
theistic foundation. But, when the last hour has come, a man’s 
chief concern is not dogmatic fullness or correctness of creed, 
but only self-humiliation before and self-surrender to the Lord of 
all. With this announcement we might compare the gospel as 
preached by our Lord in Mark i, 15, peravocire καὶ πιστεύετε ἐν 
εὐαγγελίῳ. , 

But a really excellent parallel is to be found in St. Paul’s 
speech at Lystra, Acts xiv. 15: εὐαγγελιζόμενοι ὑμᾶς ἀπὸ 
τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ὃς ἐποίησεν τὸν οὐρανὸν 
καὶ τὴν γῆν καὶ τὴν θάλασσαν κτλ. On the creation idea, cf. x. 6 
of our text. 

The clause φοβ. τ. θεόν is found in Eccles. xii. 13, and δότε 
αὐτῷ δόξαν in Josh. vil. 19; 1 Sam. vi. 5; Isa. xlii. 12; Jer. xiii. 16, 
but they both belong to our author’s phraseology: see Introd. 
to Chap. xiv., p. 3. 

ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ. The diction and form of this 
sentence are characteristic of our author, but are of still more 
frequent occurrence in the Fourth Gospel. Cf. ii. 4, iv. 21, 23, 


1 of κατοικοῦντες ἐπὶ τ. γῆς is a rendering of paxn Sy o2w, and this is the 
normal rendering of it in the LXX. In a few cases in the LXX of Jeremiah 
only do we find ol καθήμενοι ἐπὶ τ. γγῆς or τ. γῆν : cf. xxxii. (xxv.) 29, 30. With 
definite localities it occurs more frequently: cf. Dan. ix. 7, where we have 
καθημένοις ἐν ᾿Τερουσαλήμ (LXX κατοικοῦσιν ἐν Iepo., Theod. (A)). See note 
on this phrase in xiii., Introd. § 4. : 


14 THE REVELATION OF ST. JOHN [XIV. 7-8. 


ν. 25, 28, Vil. 30; VHL ‘20, /Xil.(23,° Χ111. ἡ, Xvi. 2, 4, 24; ΖΗ τὰ 
ΣΎ I. ᾿ 

προσκυνήσατε τῷ ποιήσαντ. This is the usage of our 
author: contrast 9 where this verb takes the acc. of τὸ θηρίον--- 
also the usage of our author, See note on vil. 11. 

προσκυνήσατε TH ποιήσαντι τὸν οὐρανὸν κτλ. Since God has 
created the world, man’s allegiance is due to God. The fact of 
God as creator has already been brought forward in iv. 11, x. 6, 
but in both these passages κτίζειν and not ποιεῖν has been used. 
References to the creative activity of God are rare in the N.T. 
but frequent in the O.T. See note on iv. 11. j 

πηγὰς ὑδάτων. The absence of the article is noteworthy, 
contrast xvi. 4, vill. το. The phrase is a familiar O.T. one: cf. 
1 Kings xviii. 5; 2 Kings ill, τὸ (O% 53)» 25; Ex. xv. 27; 
Num. xxxili. 9. 

8. The second angel proclaims the fall of Rome. 

ἄλλος δεύτερος ἄγγελος. So the best MSS. But we should 
rather expect simply ἄγγελος δεύτερος or ἄλλος dyy. δεύτ. ; for 
when our author uses another adjective in addition to ἄλλος it is 
added after the noun: cf. vi. 4, x. I, xiv. 9, xv. 1: Ze. “another 
angel, a second one.” 

ἔπεσεν, ἔπεσεν Βαβυλών. These words are already found in 
Isa, xx: Ὁ. 022 mbps nda3, LXX, πέπτωκεν πέπτωκεν Βαβυλών. 
Cf. Jer. li. 8. But the two clauses ἔπεσεν... τὰ ἔθνη seem to 
be derived by our author immediately from xviii. 2-3 (a source). 
To Βαβυλών our author always attaches the epithet 7 μεγάλη, an 
epithet which goes back to Dan. iv. 27 (N39 522) ; cf. xvi. 19, 
XVil. 5, XVill. 2, 10, 21. That Babylon was already a synonym 
for Rome in the first century a.D. is clear from 2 Bar. xi. 1; 
Sibyl. Or. v. 143, 159; 1 Pet.'v. 13 (0). Cf also xvi. 19, xvii 
XVlil. 2, 10, 21. 

ἣ ἐκ τοῦ οἴνου [τοῦ θυμοῦ] τῆς πορνείας αὐτῆς πεπότικεν πάντα 
τὰ ἔθνη. This very extraordinary form of speech, which recurs 
in xviii. 3, can hardly be original. The text as it stands com- 
bines two wholly disparate ideas. The first is ἐκ τοῦ οἴνου τῆς 
πορνείας αὐτῆς---ἃ phrase which occurs in xvii. 2—Ze. “the wine 
of her fornication,” which Babylon has made all the nations to 
drink. This wine symbolizes the intoxicating power, the corrupt- 
ing influence of Rome. The second is ἐκ τοῦ οἴνου τοῦ θυμοῦ (τοῦ 
θεοῦ)---ἃ phrase which occurs in xiv. 1o—ze. “the wine of the 
wrath of God,” which He will give Babylon to drink. This latter 
phrase recurs in a fuller form in xvi. 19, xix. 15, τοῦ οἴνου τοῦ 
θυμοῦ τῆς ὀργῆς αὐτοῦ. But in the O.T. it is God Himself that 
presents through His prophet this wine of wrath to the nations : 
cf. Jer. xxv. 15, which seems to have been in the mind of our 
author, λάβε τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου τούτου ἐκ χειρός μου 





XIV. 8-9. | DOOM OF WORSHIPPERS OF BEAST 1$ 


καὶ ποτιεῖς πάντα τὰ ἔθνη. In xxviii. (li.) 7 Babylon is said to be 
a cup in the hand of the Lord whereof the nations have drunk and 
become mad: ποτήριον χρυσοῦν Βαβυλὼν ἐν χειρὶ κυρίου μεθύσκον 
πᾶσαν τὴν γῆν. ᾿Απὸ τοῦ οἴνου αὐτῆς ἐπίοσαν ἔθνη. διὰ τοῦτο ἐσα- 
λεύθησαν (bpm). 

As we study the above facts two ways of dealing with the text 
appear to be open tous. 1. Excise τοῦ θυμοῦ as an interpola- 
tion due to the occurrence of the phrase τοῦ οἴνου τοῦ θυμοῦ in 
1o. The extraordinary divergence of the MSS in xviii. 3, where 
the phrase recurs, points either to an interpolated or a very 
difficult text. 2. Since our author appears to have had 
Jer. xxv. 15 sq. in his mind, and since the text there has "7 
mon (=the wine which is wrath,” 2.6. wine of wrath), it is 


possible that he took 9m in the sense of “poison,” which it 


sometimes bears (cf. Deut. xxxil. 24, 33; Ps. lviii. 5, cxl. 4). 
The fact that it maddens the nations (Jer. xxv. 16, li. 7; 
Hab. ii. 15) might be taken to favour this meaning. If this be 
right, then our text would mean “the wine of the poison of her 
fornication.” But it seems best to regard τοῦ θυμοῦ as an inter- 
polation. The nations, having drunk of the wine of the fornica- 
tion of Babylon, have really therein drunk the wine of the wrath 
of God. 

9. The third angel proclaims a doom of everlasting torment 
for adherents of the Imperial cult. This forms a counter pro- 
clamation to that in ΧΙ]. 15, 17. 

ἐν φωνῇ μεγάλῃ. See note on x. 2. 

προσκυνεῖ τὸ θηρίον. See note on 7. 

T AapBdver xdpaypay. Cf. xii. 11, xix. 20, xx. 4. On 
χάραγμα, see xiii. 16, note. The absence of the article before χάρα- 
yea is suspicious. The context leads us to expect it, First it 
immediately follows the definite mention of the Beast (τὸ θηρίον), 
whose mark it is. Next this mark has already been twice 
mentioned in xilii—in the first instance in xiii. 16, without the 
article because mentioned for the first time, and again in xiii. 17 
with the article, Finally the angel would not speak in this in- 
definite way of this brand of hell. Contrast xx. 4. All mankind 
knew “the mark.” We must suppose the angel knew so also. 
Hence we should read τὸ χάραγμα or excise καὶ λαμβάνει. 
χεῖρα αὐτοῦ as an interpolation. 

ἵ ἐπὶ τοῦ μετώπου 7. This construction of ἐπὲ with μετώπου 
is against our author’s usage. We should expect ἐπὶ τὸ μέπωπον. 
See notes on vii. 3, xiii. 16. _When we combine these two irregu- 
larities just dealt with, we are forced, it seems, to infer either that 
the text is corrupt or that we have in καὶ λαμβάνει. . . χεῖρα αὐτοῦ 
a marginal gloss. The closing words of 11 support the former con- 


ἘΠ ἢ THE REVELATION OF ST. JOHN [XIV. 9-10. 


clusion. Hence we should probably read καὶ λαμβάνει τὸ χάραγμα 
ἐπὶ τὸ μέτωπον αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ. 

10. καὶ αὐτὸς πίεται, “he too (the man who has received the 
mark) shall drink.” To Rome herself finally this cup is given in 
xvi. 17. The καί introduces the apodosis as in x. 17 (iii. 20 NQ). 

ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῷ 
ποτηρίῳ τῆς ὀργῆς. Parallel expressions to ποτήριον τῆς ὀργῆς 
αὐτοῦ are found in Isa. li. 17, 22; Jer. xxv. 15, and in xviii. 6 in 
our text. The subject has in part been discussed under ver. 8 
above. The only real difficulty lies in the words τοῦ οἴνου τοῦ 
θυμοῦ. . . τοῦ κεκερασμένου ἀκράτου. The source of the expres- 
sion appears to be Ps. Ixxv. 9, ὅτι ποτήριον ἐν χειρὶ κυρίου, οἴνου 
ἀκράτου πλῆρες kepdopatos. Here the Mass. has JDO δ ἼΠ δ" 
for the last four words. We should also compare Jer. xxxii. 1 
(xxv. 15) τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου -- ΓΝ ANNA j% Dr. 
We have still another parallel in Pss. Sol. viii. 15, διὰ τοῦτο 
ἐκέρασεν αὐτοῖς ὃ θεὸς πνεῦμα πλανήσεως" ἐπότισεν αὐτοὺς ποτήριον 
οἴνου ἀκράτου εἰς μέθην. From the last passage it follows that 
there can be no inconsistency between ἐκέρασεν and ἀκράτου. The 
verb refers to the mingling of this wine with elements (as the 
literal wine with spices) that will not weaken it but render it 
noxious or poisonous, whereas the adjective (ἀκράτου) states that 
it is unmixed with water. For this use of ἄκρατος cf. 3 Macc. 
v. 2; Galen (in Wetstein): οἶνον ἄκρατον εἶναι λέγομεν, ᾧ μὴ 
μέμικται τὸ ὕδωρ ἢ. . . ὀλίγον μέμικται. In Ps. Ιχχν. 9 the same 
explanation of the LXX would hold good, though in that case 
we have to read 79m j*. In Jer. xxxii. 1 (xxv. 15) ἀκράτου 


therefore implies ὝΠΠ }, and not the Massoretic reading given 
above. On the other hand, it must be stated that modern scholars, 
though they accept ὝΠΠ as the reading in Jer. xxv. 15, do not 
attribute to it the same meaning either here or in Ps. Ixxv. g as 
the LXX. 

From the above authorities we conclude that the passage is 
to be explained “the wine of the wrath of God which is mingled 
sheer in the cup,” etc. But for the close parallels given above 
we might accept the proposal of Ewald, Alford and others that 
from the almost universal custom of mixing wine with water the 
common term for preparing wine came to be κεράννυμι. Thus 
Eustathius says on Od. v. 93 that in κέρασσε δὲ νέκταρ ἐρυθρόν 
the verb xépaooe = ἐνέχε. A further suggestion may be offered. 
Our author, we know, was better acquainted with Hebrew than 
with Greek. It is possible, therefore, that judging from the 
LXX he took ἄκρατος to be a right rendering of 719M just as the 
author of Pss. Sol, xvi. r1 took ὀλιγοψυχία (which really means 
“ faintheartedness ”) to be a right rendering of min 7p ( = “im- 
patience ἢ), a misrendering that is also found in the LXX. If 


ΧΙν. 10.] DOOM OF WORSHIPPERS OF BEAST τ 


this be so, then we might assign to ἄκρατος the meaning of 
ἼΠ, and render “ the wine of the wrath of God which is mingled 
foaming in the cup.” The “foaming” or “fermentation” is 
still going on; for God has just mingled this cup of judgment 
for the nations. 

βασανισθήσεται ἐν πυρὶ καὶ θείῳ. The imagery goes back to 
the torments to be inflicted on Edom: Isa. xxxiv. 8-10. The 
punishment of brimstone and fire appears first in connection 
with Sodom and Gomorrah (Gen. xix. 24). As Anderson Scott 
writes 7m /oc., “it is instructive to trace the development of the 
- symbolism springing from the circumstances of an event in 
history, providing the traditional features, first of any great 
judgment, then of the day of the Lord, and, finally, of the judg- 
ment of Christ.” Our author uses this symbolism again in 
xix. 20, XX. 10, xxi. 8. 

ἐνώπιον τῶν ἀγγέλων. The idea has occurred already in 
1 Enoch xlviii. 9 in another form : 


“ And I will give them over into the hands of Mine elect: 
As straw in fire, so shall they burn before the face of the 
holy : 
As lead in water, so shall they sink before the face of the 
righteous, 
And no trace of them shall any more be found.” 


In 1 Enoch xxvii. 2, 3, xc. 26, 27, 4 Ezra vii. 36, as in the 
passage before us, the sufferings of the wicked form an ever- 
present spectacle to the righteous ; but not so in the Parables of 
τι Enoch. There Gehenna and its victims form only a tempo- 
rary spectacle. Then they vanish from the presence of the 
righteous for ever, as in the later sections of the Apocalypse. 
See 1 Enoch xlviii. 9, note, [Χ]]. 12,13. This is not due to any 
moralisation of the idea but to the conception of a new heaven 
and a new earth, which exclude the possibility of the Gehenna 
conception. In Luke xii. 9 the wicked are to be disowned by 
Christ in the presence of His angels. This idea of Gehenna 
as an ever-present spectacle over against Paradise arose 
through a mistaken etymology of the phrase oyy pra in 
Isa. Ixvi. 24 and Dan. xii. 2. In the rst cent. B.c. or as early as 
the close of the 2nd cent. B.c. Jewish scholars regarded #15 as 
derived from 7x7. Thus the LXX of Isa. lxvi. 24 renders this 
word ἔσονται εἰς ὅρασιν. 

καὶ ἐνώπιον τοῦ dpviov. Many critics remove this phrase as a 
gloss owing to the position after τῶν ἀγγέλων. If it is original 
it is best to render the phrase: “even before the Lamb.” 
Bousset suggests that the phrase “ before the angels” is a late 
Jewish periphrasis for “before God.” Cf. Luke xv. το, xii. 8, 9 ; 

VOL. Il.—2 


18 THE REVELATION OF ST. JOHN [XIV. 10-20. 


and Bousset’s Re/. des Judentums, 308, but in the present context 
this is unlikely. 

11. καὶ ὁ καπνὸς τοῦ βασανισμοῦ attav ... ἀναβαίνει. CF. 
XViii. 9, ΧΙΧ. 3, Xx. 10; Isa. xxxiv. 10, ἔσται ἡ γῇ αὐτῆς ὡς πίσσα 
καιομένη νυκτὸς καὶ ἡμέρας, καὶ οὐ σβεσθήσεται εἰς τὸν αἰῶνα χρόνον, 
καὶ ἀναβήσεται ὃ καπνὸς αὐτῆς ἄνω. The word βασανισμός is used 
here as denoting the condition of those in torment, and similarly 
in xviii. 7, 10, 15, whereas in the gloss (?) in ix. 5 it has an active 
meaning. In Luke xvi. 23, 28 (Wisd. ili. 1; 4 Mace. xiii. 15) 
βάσανος is used to denote passive suffering. 

οὐχ ἔχουσιν ἀνάπαυσιν κτλ. Cf. iv. 8, where the same Greek 
clause occurs, but there it means the deliberate and willing 
surrender on the part of the Cherubim of their entire time to the 
praise of God, whereas here it denotes the involuntary endurance 
of ceaseless torment on the part of those who worship the Beast : 
cf. 1 Enoch lxiii. 6. 


* And now we long for a little rest but find it not: 
We follow hard upon and obtain it not.” 


εἴ τις λαμβάνει = οἱ λαμβάνοντες. 

XIV. 12-13. These verses do not belong here but have in 
this edition been restored to their original position after xiii. 15. 
Just as at the close of xiii. ro our author enforced the need of 
patience and faithfulness under the persecutions described in 
xiii. 10#>*, so after he has foretold universal persecution and 
martyrdom for the saints in xili. 15, and in xiv. 12 has enforced 
the need of patience on the part of the saints, a voice from 
heaven is heard declaring the blessedness of those who die in 
the Lord. Fora full treatment of these verses see the section 
that follows immediately after xiii. 15, vol. i. pp. 368-373. 

14, 18-20. A proleptic vision of the preliminary Messi- 
anic judgment executed by the Son of Man on the heathen 
nations, which is described in detail in xix. 11-16, and further 
apparently in xx. 7-10, and under another form in xvii. 14. 
Although nearly all scholars have taken 14~20 to be the work of 
one hand, it is clear, as Wellhausen has already recognized, that 
in 14-20 there are doublets. Wellhausen takes these to be 
14-16 and 17-20, but a study of the text and context shows that 
this analysis of the passage cannot be sustained. No more can 
that of Bousset, who regards xiv. 14-20 as originally from a 
foreign source, like xi. 1-13, and considers xiv. 17-18 as the 
addition of a reviser. For (1) since in xiv. 15-17 there are 
constructions (see notes on 15-17, p. 21) which are against 
_ our author’s use, we conclude that these verses are an intrusion 
here, and that xiv. 14, 18-20 represent the original text. 
(2) Again the phrase ἄλλος ἄγγελος (15) is noteworthy. It shows 


XIV. 14. | VISION OF MESSIANIC JUDGMENT 19 


that the interpolator failed to recognize the ‘One like a Son of 
Man” in 14 as Christ, and took Him to be simply an angel, and 
hence assigned a mightier role to this second and unnamed 
angel. But to place beside the Son of Man a second figure, and 
that merely an angelic one as the judge of the earth, is hardly 
intelligible from any point of view. 

(3) When 15-17 are removed, the text describes the 
Son of Man reaping the wentage of the earth just as in xix. 
11-16, where He treads the wznepress of the wrath of God. 
This fact is also against Wellhausen’s analysis which would 
connect the Son of Man with the harvesting of the earth and 
an angel with the gathering in of the vintage of the earth. 
(4) Again, neither θερίζω (Matt. xxv. 24, etc.) nor any of its 
derivatives (Matt. ix. 37 sq., xilil. 30, xxv. 24; Mark iv. 29; 
John iv. 35 sqq.) is used elsewhere in the Apocalypse in regard 
to divine judgment, whereas in xix. vintage terms are applied 
metaphorically as in xiv. 18-20 to this judgment. (5) Again, 
instead of τὸ δρέπανόν σου in 15 we should expect cov τὸ 
δρέπανον τὸ ὀξύ, as rightly in 18, seeing that the δρέπανον is 
already described as ὀξύ in 14. (6) Finally, when the intrusive 
doublet (15-17) is removed, we understand why it is that the 
angel from the altar conveys the command to the Son of Man to 
gather in the vintage of the earth. The angel of the altar has 
had to do with the souls of those who had been martyred, and 
whose souls had cried in vi. 9 from beneath the altar to God for 
judgment on the inhabitants of the earth. Thisact of Messianic 
judgment is thus connected with the prayers of the martyrs: ef. 
Luke xviii. 7, 8. 

14. There can be no question as to the identity of the divine 
figure seated on the cloud. He is described as “One like a 
Son of Man.” ‘The phrase ὅμοιον υἱὸν ἀνθρώπου is a solecism so 
far as regards form, and is found only in our author here and in 
i. 13. The O.T. source of this expression is undoubtedly Dan. 
vii. 13, “1 saw in the night visions, and behold, there came with 
the clouds of heaven one like unto a son of man (LXX, dis vids 
ἀνθώπου)." But the expression, though identical in both works, 
so far as language goes, is dissimilar in meaning. According to 
the interpretation of the angel in Dan. vii. 18, 22, 27, the phrase 
denotes the saints of the Most High. But this is not all. In 
apocalyptic visions, where men or bodies of men are symbolized 
by beasts (as in Daniel, 1 Enoch, Testaments of the XII Patri- 
archs, etc.), angels and supernatural beings are symbolized by 
men. If, therefore, the expression ‘Son of Man” isto be taken 
strictly in Daniel, it undoubtedly suggests a supernatural being 
or body of such beings—supernatural beings but not angels ; 
for the form of the phrase excludes this possibility. In the 


20 THE REVELATION OF ST. JOHN [ΧΙΡ. 14. 


apocalyptic vision an angel is simply designated “aman.” Hence 
the words “like a man” = “like an angel,” 26. a being who is of 
a supernatural character but not an angel. Thus in Daniel we 
are to infer that the faithful remnant in Israel are to be trans- 
formed into supernatural beings as in 1 Enoch xc. 38 (161 B.c.). 
That this is the meaning of the text is proved by the adjoining 
clause, “there came with the clouds of heaven.” This clause 
implies beyond question supernatural authority. 

Thus in Daniel the phrase is a collective designation of the 
righteous Israelites after they have undergone a heavenly trans- 
formation. 

But a further development was necessary before we arrive at 
the conception conveyed by this phrase in our author, and this 
development was reached first, So far as existing literature goes, 
in τ Enoch xxxvii.-Ixxi., the author of which interpreted “one 
like a son of man” of an individual, #.e. the Messiah, and by so 
doing rose to the conception of a supernatural Messiah. Thus 
the way was prepared for the N.T. designation “the Son of 
Man” (6 vids τοῦ ἀνθρώπου) which in the Gospels has thrown off 
its distinctive apocalyptic form—“ /ée unto a Son of Man” (ὡς 
υἱὸς ἀνθρώπου), a form, however, which has been retained in the 
Apocalypse. On this use of ὡς in apocalyptic see additional 
note on i. το, vol. i. p. 35 sq. For a like transition inside our 
author, cf. xv. 2, where we have first ὡς θάλασσαν ὑαλίνην and then 
τὴν θάλασσαν τὴν ὑαλίνην. : ἣ 

In 4 Ezra xiii. 3 (before 70 a.D.?) we find the very same 
expression. The Latin here is wanting, but the Syriac=ds 
ὁμοίωμα υἱοῦ ἀνθρώπου, where, however, the Syriac is only a 
paraphrastic rendering of ὅμοιον as in the Peshitto of Ezek. 
i. 5, 22, 26, x. 1; and of Rev. i. 13, xiv. 14. See Gwynn, 
Apocalypse of St. John, i. 13, note. Thus the Syriac of the 
Peshitto in Rev. i. 13, xiv. 14, and 4 Ezra xiii. 3 is exactly the 
same, and both presuppose ὅμοιον υἱὸν (1.6. vid) ἀνθρώπου. Hence 
4 Ezra xiii. 3 should be rendered as follows : 

“ And I beheld and lo! the wind caused to come up out of 
the heart of the seas one like a son of man. And I beheld and 
lo! this son of man flew with the clouds of heaven.” The 
Ethiopic version supports this rendering. 

ὅμοιον υἱόν. See the last note but one. 

ἐπὶ τὴν νεφέλην καθήμενον. Cf. Dan. vii. 13. See note on 
Nie 
στέφανον χρυσοῦν. We have here the golden wreath but not 
the διαδήματα, which he wears in xix. 12. Even in the Apoca- 
lypse the στέφανος has many associations. Probably it carries 
with it here the idea of victory as in ii. 10, 111. τ) vi. 2. 

[15-17. We have seen already in note on p. 18 that these 


XIV. 14-16.}] 15-17—AN INTERPOLATION 21 


verses are a doublet of 14, 18-20. We have found that 14, 
18-20 come from the hand of our author and form a uniform 
picture, the unity of which is broken up by the interpolated 
verses 15-17. This doublet was probably suggested by the 
poetic parallelism in Joel iii. 13. 


“Put ye in the sickle, for the harvest is ripe: 
Come, tread ye, for the winepress is full.” 


In 15-17 the judgment is represented as a harvesting of the 
earth. This figure is used both in the O.T. and in the Gospels in 
relation to the last judgment: cf. Matt. xiii. 30, 39, but not in 
the Apocalypse, save in the present interpolated passage, where 
the figure is worked out fully and vividly. The interpolator of 
15-17 has, of course, imitated the phrasing and diction of the 
Apocalypse, but he betrays his ignorance in four constructions, 
7.6. in 15, κράζων ἐν φωνῇ μεγάλῃ, whereas our author would have 
written κράζων φωνῇ μεγάλῃ (see Introd. to this Chap. § 2); τῷ 
καθημένῳ ἐπὶ τῆς νεφέλης (whereas our author would have written 
ἐπὶ TH νεφέλῃ : see vol. i. p. 112 Sq.): in 16, 6 καθήμενος ἐπὶ τὴς 
νεφέλης (whereas our author would have used ἐπὶ τὴν νεφέλην) ; 
and ἔβαλεν... ἐπὶ τὴν γῆν (whereas our author would have 
written ἔβαλεν... εἰς τὴν γῆν). 

15. ἄλλος ἄγγελος. The attempt to explain the ἄλλος here as 
looking back to 6 or 9 can hardly be justified, since 6-11 and 
14--20 are quite distinct visions. Even the use of καὶ εἶδον καὶ ἰδού 
in xiv. 14 (see note on iv. 1) is sufficient to prove that this is so. 

It is most important to distinguish the different meanings of 
ἄλλος in xiv. 8, 9, 15, 17, 18. In xiv. 8, 9 there is no difficulty. 
ἄλλος is used idiomatically as in classical Greek, and the phrase 
= “another, the second angel,” etc. But in xiv. 15, 17, 18 
there is this use and another. In 15, 17 we have the ordinary 
use, where the phrase= “another angel.” For the interpolator 
of xiv. 15-17 regarded the Son of Man in xiv. 14 merely as an 
angel, since in xiv. 17 he makes an angel hold joint authority 
with Him in the Messianic Judgment and discharge in xiv. 19-20 
the duty assigned to the Messiah in xix. 11-16. Hence in 
xiv. τῷ ἄλλος a@yyeAos= “another angel.” But in xiv. 18 the 
phrase is to be rendered differently. There, on the excision of 
ΧΙν. I5—17 as an interpolation, the ἄλλος in ἄλλ. ayy. refers back 
indeed to the Son of Man in xiv. 14, but at the same time it 
distinguishes this angel from the Son of Man, as a different kind 
of being ; for nowhere throughout our author is the Son of Man 
conceived of as an angel. Hence ἄλλ. dyy.=“ another, an 
angel.” . Cf. the use of ἕτερος in Luke xxiii. 32. 

ἐκ τοῦ ναοῦ. Je. the heavenly temple. See note in vol. i. 


p. ILI sq. 


22 THE REVELATION OF ST. JOHN [XIV. 15-18. 


κράζων ἐν φωνῇ μεγάλῃ. Our author does not insert the ev: 
cf. vi. 10, vii. 2, 10, X. 3, xix. 17, where we have κράζειν φωνῇ 
μεγάλῃ. It is true that in xviii. 2 we have κράζειν ἐν ἰσχυρᾷ 
φωνῇ. But this latter passage is from another source. 

τῷ καθημένῳ ἐπὶ τῆς νεφέλης. Here and in the next verse the 
construction is against the usage of our author, though it is the 
more usual in classical Greek. See note on iv. 2. 

In the three lines beginning with πέμψον τὸ δρέπανόν σου we 


have apparently a paraphrase of Joel iv. 13, ova +) S31 ane 
‘yp, the first line being an expanded translation of the first two 


words in Joel, and the second and third lines being probably 
duplicate paraphrastic renderings of the last three words, though, 
like the LXX and the Targum, they presuppose a text differing 
from the Massoretic. Thus line two, ὅτι ἦλθεν ἡ ὥρα θερίσαι, 
presupposes by ἦλθεν some Hebrew verb= “has come” as also 
does the LXX by παρέστηκεν (cf. Mark iv. 29, ἀποστέλλει τὸ 
δρέπανον, ὅτι παρέστηκεν ὃ θερισμός) and the Targum by ND. 
In line three, ὅτι 7 ἐξηράνθη t+ ὃ θερισμὸς τῆς γῆς, ἐξηράνθη pre- 
supposes δ᾽. Is this a corruption of ὉΦὉ2Ὁ ἕηραίνω is un- 
exampled in the sense of “to ripen,” so faras I am aware, but 
might be explained as a rendering of a corrupt text. ξηραίνω 
means “to dry up,” as in xvi. 12, or “to wither” when used of 
plants (cf. Matt. xiii. 6, etc.) or of crops (cf. Joel i. 17, ἐξηράνθη 
σῖτος), but not “to ripen.” It will be observed that the writer of 
15-17 uses some form of the Hebrew text and not the LXX. 

τὸ δρέπανόν σους We should observe two things here. First, 
we should expect the addition of τὸ ὀξύ here, since the epithet 
is already attached to δρέπανον in 14. In 18, which we hold to 
be the original sequel to 14, we find, as we should expect, πέμψον 
σου τὸ δρέπανον τὸ ὀξύ, Next, in 15 we note the position of the 
σου after its noun, in which case the emphasis is laid on the pro- 
noun, whereas in 18 the σου stands before its noun, in which case 
the emphasis 15 laid on τὸ δρέπανον τὸ 6€¥—a fact which points to 
the thoroughness with which the vintage is carried out in 19-20. 

ὥρα θερίσαι. For the construction cf. v. 5, ix. 10, xi. 6, 
XV1. Ὁ, 

16. This verse is modelled on 19, the judgment being referred 
to under the figure of a harvest instead of a vintage. But, as I 
have already pointed out on 15, the construction 6 καθήμενος ἐπὶ 
τῆς νεφέλης is against the usage of our author. ἔβαλεν... ἐπὶ 
τὴν γῆν is unexampled in our author. In such a construction 
eis not ἐπί is always used by him. See note on 19. 

17. τοῦ ναοῦ ἐν τῷ οὐρανῷ. See note in vol. i. p. 111 sq.] 

18. We here resume the original vision into which 15-17 
were interpolated. In this verse ἄλλος ἄγγελος is to be rendered 


XIV. 18.] MESSIANIC JUDGMENT 23 


“another, an angel.” See note on 15 above. The phrase 
6 ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός appears to be interpolated. At all 
events it makes no contribution to the context. If it had any 
right to a place in our text it might have been in viii. 3, but 
even there it would have been meaningless. Lists of angels who 
- were set over the natural elements will be found in 1 Enoch 

Ix. 11-21; Jub. il. 2. See Bousset, Religion des Judentums}, 
317; LEncyc. Bib. ii. 1258 sqq.; Jewish Encyc. 1. 589 sqq. 

ἄγγελος. . . ἐκ τοῦ θυσιαστηρίου. When the disturbing inter- 
polation, 15-17, is removed, the role of the angel, who came forth 
from the altar, is at once intelligible. The number of the 
martyrs is at last complete, and now their prayer (vi. 10) from 
beneath the altar can be fulfilled, and so the angel, who has to 
do with the souls of the martyrs beneath the altar, is entrusted 
by God with the task of carrying to the Son of Man the command 
to undertake the judgment of the earth—to thrust in the sickle 
and reap the vintage and tread the winepress of the wrath of 
God (cf. xix. 15). This judgment is the Messianic judgment 
that precedes the Millennial reign of the Messiah. In xvi. 7 the 
altar itself proclaims the truth and righteousness of God’s judg- 
ments. In ix. 13 a voice from the altar commands the letting 
loose of the first demonic woe against those who had not the seal 
of God in their foreheads. On this—the one heavenly altar— 
see note in vol. i. p. 224sq. Only one angel is mentioned here in 
connection with the righteous martyrs beneath the altar. But in 
contemporary and earlier apocalyptic many angels were said 
to keep guard over the souls of the departed righteous: cf. 
1 Enoch c. 5; 4 Ezra vil. 85, 95. 

6 ἔχων ἐξουσίαν κτλ. See note at the beginning of this verse. 

ἐφώνησεν φωνῇ μεγάλῃ. φωνεῖν is found only here in our 
author. For the entire phrase cf. Mark i. 26; Acts xvi. 28. 

τὸ δρέπανον τὸ ὀξύ, 7.6. the sharp sickle mentioned in 14. 

πέμψον σου τὸ δρέπανον. Here (cf. 15) we have ἃ tristich, of 
which the first and third lines are largély a reproduction of 
Joel iv. 13. The first line consists simply of the words in Joel, 
with the addition of the epithet “sharp,” which the context 
requires (cf. 14 ad fin.), while the third line is in part a transla- 
tion and in part a transformation of the clause in Joel, Swa "5 
ὙῪΡ ; for ἤκμασαν is a good rendering of Swa, whereas αἱ σταφυλαὶ 
αὐτῆς is simply substituted instead of θερισμός -- ΝΡ. And yet 
this tristich gives the impression of the master hand, and drives 
home in each line with ever-increasing force the thought of the 
Seer, who does not quote but simply transforms an O.T. couplet 
to serve his present purpose. What a contrast it presents to the 
feebleness of the tristichin15! It should perhaps be mentioned 
here that some scholars have taken 15-16 to refer to the ingather- 


24 THE REVELATION OF ST. JOHN ([XIV. 18-20. 


ing of the saints, and 17-20 to the judgment that befalls the 
wicked, and thought that there is a delicate propriety in the fact 
that the former is assigned to the Son of Man, and the latter to 
a nameless angel. But there is no support for this view in our 
author ; for in xix. 11-16 it is this very treading of the winepress 
of the wrath of God that is especially the rdle of the Son of God. 
Moreover, in the rest of the N.T. the words θερίζειν and θερισμός 
are used of reaping harvests good or bad, alike as regards man 
(cf. Matt. xxv. 24, 26; Gal. vi. 7, 8; 1 Cor. ix. 11) and the 
angels, who are termed the θεριστάς (see Matt. xiii. 30, 39: cf. 
Mark iv. 29). As a man sows good or evil, he reaps accordingly. 
Similarly in the judgment, the angels gather alike the tares and 
the wheat in the last great harvesting (Matt. xiil. 30, 39). The 
word σῖτος, ‘‘ wheat,” as a symbol of the righteous is not found in 
our author. Finally—to resume once more—in xiv. 6-20 we 
have a proleptic summary from the divine standpoint of the 
Messianic judgments which are represented on a larger canvas in 
xvi, 18—xvili. and xix. 11-21, xx. 7-ro. Thus there is no ground 
for the attempt to differentiate and justify the occurrence side by 
side of what are really doublets. 15-17 are, from whatever 
standpoint we regard them, a disturbing element in the text. 

19. ἔβαλεν... εἰς τὴν γῆν. Our author uses either ἐπὶ τῆς 
γῆς; V. 2, 10, 13, Vil. I, X. 2, 5, 8, xvi. 18, xvili. 24, or εἰς Τὴν yy, 
v. 6, VL. 152; Vill. 55 Jy 1K 4, 3 RIL 4/0. 23, XML Ὑ 3 Ἰχν eee 


ἔβαλεν. . . ἐπὶ τὴν γῆν is found only in the interpolated passage, 
xiv. 15-17. ἔβαλεν is here another rendering of mow in 
Joel iv. 13. 


[ὁ ἄγγελος]. An interpolation due to the hand that inserted 
15-18. ‘The Son of Man is never described as an angel. See 
note on 15. 

τὴν ληνὸν. . . τὸν μέγαν. This irregularity is probably to be 
explained by the fact that ληνός in classical Greek is sometimes 
masculine (Winer, § lix. 4, p. 661; cf. Kautzsch’s Gesenius’ Hed. 
Gram. for similar anomalies in Heb.: ὃ 110 &, 135 0, 1444, 
145/,¢,). Analogous solecisms are characteristic of our author: 
cf. xxi. 14, τὸ τεῖχος . . . ἔχων. 

ληνὸν τοῦ θυμοῦ τοῦ θεοῦ. Here and in xix. 15 only in the 
N.T. The phrase rod θυμοῦ τοῦ θεοῦ is rather frequent: cf. 
Ἐν το RV Ty TH RIM. TS: 

20. Though the Messianic judgment as executed by the 
Son of Man is here described in awful terms, it is not the final 
judgment, which is regarded by our author as the prerogative of 
the Father: cf. xx. 11sqq. The diction appears to be influenced 
by Isa. Ixiii. 3, where Yahweh declares, “I have trodden the 
winepress alone,” and in 1 Enoch c. 3, “And the horses shall 
walk up to the breast in the blood of sinners, And the chariot 


XIV. 90.] MESSIANIC JUDGMENT 25 


shall be submerged to its height.” This phraseology reappears 
in Talmudic writings in connection with the carnage at Bether in 
the time of Hadrian: see my note in 1 Enoch c. 3: also 
4 Ezra xv. 35, erit sanguis a gladio usque ad ventrem equi; 36, 
et femur hominis et poplites cameli. 

ἔξωθεν τῆς πόλεως. There can be no question as to the identity 
of “the city.” It isnot Rome (for its destruction has already been 
announced in the hearing of the Seer in 9), but Jerusalem. It is, 
moreover, most probably not the earthly Jerusalem but the 
heavenly Jerusalem which is to descend from heaven to be the 
centre of the Kingdom of Christ for the 1000 years. For in the 
notes on xx. 1-6 we shall see that the heavenly Jerusalem de- 
scribed in xxi. 9—xxii. 2 is inreality the city that is to come down 
from heaven to take the place of the old Jerusalem and become 
the capital of Christ’s kingdom for the 1ooo years. If xiv. 14, 
18-20 is a proleptic summary of xix. 11-21 only, then the city 
referred to might be the historic Jerusalem, or rather its ruined 
site: but if this is a summary of xix. 11-21 and also xx. 7-10, 
then the city can be none other than the city that came down 
from heaven—the seat of the Messianic Kingdom. 

Jewish tradition had long associated the neighbourhood of 
Jerusalem with the scene of the judgment of the Gentiles. 
According to Joel iii. 2, 12, God was to assemble and judge 
the Gentiles in “the valley of Jehoshaphat,” a phrase which 
Theodotion renders by τὴν χώραν τῆς κρίσεως. According to the 
Midrash Mishle, 68¢, God was to judge the whole world in this 
valley. It is referred to in 1 Enoch 111]. 1 (where see my note). 
Zechariah speaks also of the judgment of the Gentiles, who laid 
Jerusalem desolate, being executed on the Mount of Olives 
(xiv. 2 sqq., 12 sq.). In our author it is all the heathen nations 
that are to be similarly judged. 

ἐξῆλθεν αἷμα κτλ. See preceding notes. 

ἀπὸ σταδίων κτλ. =‘‘to a distance of 1600 furlongs.” This 
peculiar use of ἀπό is found also in John xi. 18, xxi. 8 (ἀπὸ 
πηχῶν διακοσίων). Abbott (Gram. p. 227) describes it as “a natural 
transposition arising from the desire to give prominence to the 
notion ‘ distant,’ as in our ‘ distant two hundred cubits,’ and then 
illogically allowing the preposition that signifies distance to 
govern ‘cubits.’” Similar transpositions occur in the case of πρό, 
as in John xii. 1, πρὸ ἕξ ἡμερῶν τοῦ πάσχα; LXX of Amos i. 1, 
iv. 7, Hippocrates, πρὸ τριῶν ἡμερῶν τῆς τελευτῆς (this last is quoted 
from Moulton, Gram. τοι, note): and also in the case of pera: cf. 
Test. Reub. i. 2; Test. Zeb. i. 1; Plut. Covio/.11. These idioms 
are not Latinisms but of Greek origin. 

As regards the number itself various explanations have been 
offered, but none is absolutely convincing. Some have found 


26 THE REVELATION OF ST. JOHN [XV. § 1. 


in 1600 the idea of completeness, and therefore inferred that the 
deluge of blood swept over the whole earth (as Victorinus—per 
omnes mundi quattuor partes), the holy city alone being exempt. 
Others have conceived that Palestine only was designed by the 
number, since according to Jerome (Ep. 129, Ad Dard.) the 
length of Palestine from Dan to Beersheba was 160 miles. But 
160 miles = only 1280 stades. A nearer approach to the number 
in our text is to be found in the /#izerarium of Antoninus, accord- 
ing to which Palestine was said to be 1664 stades from Tyre to 
El-Arish. 

Of the two above interpretations I am inclined to adopt the 
former. The more we study xiv. 14, 18-20 the more clear it 
becomes that it deals with the same subject as xix. 11-21, for 
xiv. 18-19 clearly state that the judgment is of the whole earth. 
Hence it is not merely the heathen nations that had submitted 
to the antichristian empire of Rome that are destroyed in 
xix. 11-21, but likewise all the remaining heathen nations that 
rebel against the kingdom of Christ (xx. 7-10) after the lapse of 
the 1000 years. Hence the slaughter is commensurate with the 
inhabited world. 

ἄχρι τῶν χαλινῶν τῶν ἵππων. These words apparently refer to 
the heavenly horsemen who are mentioned definitely (xix. 14*) 
in another vision dealing with the same events, 2.6. xix. 11-21. 


CHAPTER XV. 
§ 1. Character and object of this Chapter. 


The chronological order of events in the Seer’s visions of the 
future is here resumed. In other words, this chapter, so far as 
chronological order goes, follows immediately on xiii. ; for, as we 
have seen (see p. 1: cf. 32), xiv. broke away from this order and 
was wholly proleptic, passing over as it did the first six Bowls 
and summarizing the divine judgments from the seventh Bowl 
(xvi. 17) to xx. 7-10. In order, therefore, to recognize the con- 
nection between xiii. and the present chapter, we have only to 
remember that in xiii. 15 the second Beast caused all that refused 
to worship the first Beast to be put to death. Thus all the faith- 
ful were put to death and the roll of the martyrs was complete 
with the close of xiii.; and when we come to xv. we find that 
xv. 2-4 looks upon the destruction of the entire body of the 
faithful as already an event of the past (see note on xv. 2—4), and 
represents the entire martyr host as standing on the sea of glass 
before God and singing a song of praise to the Lord God of 
Hosts. xv. 1 is an interpolation (see ὃ 7). In xv. 5—xvi. 1 the 
Seer has a vision of the appointment of seven angels with seven 


ΧΥ. ὃ 1--9.1 CHARACTER AND OBJECT OF CHAPTER 27 


Bowls to execute the last series of cosmic woes upon the earth. 
It is to be observed that in these three series—the Seals, the 
Trumpets, and the Bowls—there is a distinct development and 
not a mere recapitulation as has hitherto either wholly or in 
part been assumed by students of the Apocalypse. This will 
be clear as we advance. 

For ¢o the first four Seals and the sixth all men—saints and 
sinners, Christians and heathen alike—ave sudject. Only the 
faithful are the victims of the fifth Seal. The sixth Seal de- 
scribes in hyperbolic language the signs which precede the end, 
which, however, is not so near as the unbelievers apprehend. 
But there are worse things to come, the fifth, sixth and seventh, 
or rather the first, second, and third, Trumpets,! that is, the three 
demonic Woes, viii.—ix., xi. 14°, 15, xii—xiii. In vil. the faithful 
are sealed in order to secure them from these Woes. Hence these 
Woes did not affect the faithful, but only those that were without the 
seal of God. When we come to the Bowls we have arrived at a 
fresh stage of development. Since the martyrdom of the faithful 
is complete in xiii. and all the martyrs are represented as already 
in heaven in xv. 2-4, it is clear that only the heathen nations, that 
form the Roman Empire or hold aloof from it, survive. 

On this heathen world, limited in the fifth Bowl to the empire 
of the Beast, are poured down the plagues of the seven Bowls. 
Whilst the Seals and the Trumpets or Woes could be regarded 
as having a disciplining effect on the faithful, however they might 
affect the unbelievers, the Bowls cannot be regarded in any other 
light than that of punishments, though such expressions as those in 
xvi. 9, 11, which refer to the refusal of men to repent notwith- 
standing these plagues, point to the fact that repentance was 
still possible for them. That the plagues, which are universal 
and not local (except the fifth), do not annihilate the heathen 
nations is clear from the fact that the eternal gospel (xiv. 6) is to 
be preached to the surviving nations after the close of the seven 
Bowls and the Messianic judgment (xix. 11-21). 

§ 2. Relation of xv. to xiv. and xvi.-—xx. In xiv. our 
author has given three proleptic visions—the first portraying the 
blessedness awaiting the martyrs in the Millennial kingdom, 
while the second and third describe the judgments about to be- 
fall Rome and the heathen nations. Thus xiv. summarized the 
outstanding events from the close of the universal martyrdom of 
the faithful to the final judgment. From this prelude the Seer 
now returns to describe in detail the events thus briefly fore- 
shadowed, and first of all the blessedness into which the martyred 
faithful enter immediately on death, xv. 2-4, and the subsequent 


1 We have seen that the first four Trumpets are an interpolation in the 
text (see p. 219 sqq.). 


28 THE REVELATION OF ST. JOHN [ΧΥ. § 2-4, 


Millennial reign on earth, xx. 4-6 (cf. xiv. 1-5). Next we have 
the vision of the seven last Plagues, which are to descend on the 
heathen world, from which all the faithful had already been 
removed, xv. 5—xviii. (cf. xiv. 6-11). The doom of antichristian 
Rome, which does not come to pass till the seventh Plague, is 
portrayed with great fullness in xvii.—xvili. On the destruction 
of Rome there follow thanksgivings in heaven, xix. 1-8. The 
next act of judgment is that executed by the Son of Man on the 
heathen nations, xix. 11-21 (cf. xiv. 14, 18-20). 

§ 3. Zhis chapter consists of two visions. The first, xv. 2-4, 
deals with the triumphal song sung by the martyrs as they stand 
round the sea of glass in heaven. It isa song of unmixed praise 
and thanksgiving ; for the last martyrdom on earth is over and the 
ranks of the martyrs in heaven are now complete. ‘The second 
vision relates to the Seven Angels who come forth from the 
heavenly Temple and are thereupon furnished with the seven 
Bowls which are full of the wrath of God. 

4. The diction of xv. 2-8 ts, except in the case of one 
phrase in 6, that of our author. This will be apparent as we 
proceed. 

1. This verse could be assigned to him in point of diction but 
not the phrase ἀγγέλους ἑπτὰ ἔχοντας πληγὰς ἑπτά, because of the 
context. As I shall show in ὃ 7 ad fiz., our author could not use 
this expression here or in 6. Otherwise the language recalls that 
of our author, but yet in certain respects with a difference. καὶ 
εἶδον is, of course, attested throughout the book. σημεῖον. This 
word has already been used in a like (and yet not altogether 
like) connection in xii. 1, 3. A perfect parallel to its present 
usage would have led us to expect it in vill. 13. μέγα καὶ 
θαυμαστόν : cf, xv. 3. ἀγγέλους ἑπτά. This is the right order 
for the numeral in our author. τὰς ἐσχάτας seems borrowed 
from xxi. 9. ὅτι ἐν αὐταῖς ἐτελέσθη κτλ. : cf. 8. But the subject- 
matter is open to objection (see note zz /oc.). . 

2. νικῶντας ἐκ. A pregnant construction. Though νικᾶν is a 
favourite verb with our author the construction here is unique in 
Greek. τοῦ θηρίου καὶ... τῆς εἰκόνος αὐτοῦ καὶ. . . τοῦ ἀριθμοῦ 
τ. ὀνόματος. Cf. xiii. 17, Xiv. II. ἑστῶτας ἐπὶ τ. θάλασσαν. Our 
author in x. 5, 8 writes ἐπί with the gen. in this phrase. But 
his usage is not fixed. See note on xv. 2. κιθάρας τοῦ beod— 
a Hebraism. 

3. καὶ ἄδουσιν. Here, as in xiv. 3, καὶ ἄδουσιν is to be taken 
as καὶ ddovras. In fact this is the reading of δὲ Prim. Vg. and 
Sl, See note on xiv. 3. κύριε ὁ θεὸς ὃ παντοκράτωρ. A familiar 
title of God in our author: cf. i. 8, iv. 8, xi. 17, xvi. 7, xix. 6, 
Xxi. 22. δίκαιαι καὶ ἀληθιναί recurs in converse order,in xvi. 7, 
ΙΧ, 2. 





XV. ὃ 4-6.] ITS HEBRAIC CHARACTER 29 


4. ὅσιος. Used only in xvi. 5, as here of God, but not in 
the rest of the N.T. πάντα τὰ ἔθνη. . . προσκυνήσουσιν. Cf. 
xiv. 7, Where all the nations are bidden προσκυνήσατε τῷ 
ποιήσαντι. ἐφανερώθησαν. Cf. ili. 18. 5. καὶ μετὰ ταῦτα εἶδον. 
A clause used in our author introducing ἃ new vision: cf. iv. 1 7. 
Hence 1 cannot be right, since it has already introduced the 
vision. ἠνοίγη ὁ ναός... ἐν τῷ odpava. Cf. xi. το. 

6. ἔχοντες τὰς ἑπτὰ πληγάς. ‘This phrase descriptive of the 
seven angels, as also in xv. 1, is against the usage of our author 
as well as against the context. See below, ὃ 7. ἐνδεδυμένοι 
λίθον... καὶ περιεζωσμένοι. . . ζώνας χρυσᾶς. Cf. i. 13, 
Xix. 14. 7 γεμούσας. Cf. iv. 6, 8, etc. τοῦ ζῶντος εἰς τοὺς 
αἰῶνας τῶν αἰώνων. Cf. iv. 9 2, x. 6. 8. ἄχρι τελεσθῶσι. 
Cf. xvii. 17, xx. 3, for the same clause. 


§ 5. Strongly Hebraic character of xv. 


This chapter is Hebraic in character. 1. The writer trans- 
lates in xv. 4 the Hebrew of Jer. x. 7, where the LXX is lacking : 
ὃ βασιλεὺς... Tis οὐ μὴ φοβηθῇ; Here Theodotion and 
Aquila render tis οὐ μὴ φοβηθήσεταί σε βασιλεῦ τῶν ἐθνῶν; It is 
true that the words πάντα τὰ ἔθνη... ἐνώπιόν σου in 4 agree 
verbatim with the LXX of Ps. Ixxxvi. 9, save that it omits ὅσα 
ἐποίησας after ἔθνη. But there is nothing distinctive in the LXX 
rendering. 

2. As regards the order this is also Hebraic. The verb 
nearly always begins the clause or follows immediately on the 
subject as in 4,7, 8. In 4 the position of ἐφανερώθησαν serves 
to gives emphasis. 

3. There are some Hebraisms. Thus in 2-3 we have τοὺς 


νικῶντας --τ. νενικηκότας. . . after the model of the Hebrew par- 
ticiple: ἑστῶτας καὶ ἄδουσιν -- ἑστῶτας... καὶ ἄδοντας (see zn Joc.) : 


and κιθάρας τοῦ θεοῦ -- ὩΣ Π NNID. + Possibly νικῶντας ἐκ may be 
due to a Hebraism. 

4. In 5, 6 there are two phrases which apparently cannot be 
satisfactorily explained except on the hypothesis that ὃ ναὸς τῆς 
σκηνῆς τοῦ μαρτυρίου in 5 is a translation from a Hebrew text, 
and that a corrupt one, and that the second phrase in 6 is due 
to the translator taking ἰδ to mean λίθον, whereas in this con- 


text it could only=Bvaawov. See text in Jocis. 

§ 6. xv. 2-8 appears to be a translation by our author from a 
Hebrew source. 

Since xv. 2-8 is from the hand of our author (§ 4), and since, 
according to ὃ 5, xv. 2-8 is not only strongly Hebraistic but ap- 
pears to.imply a Hebrew source; and, finally, since in xv. 5, 6 
the text can be best explained on the hypothesis of a corrupt 


30 THE REVELATION OF ST. JOHN [XV. § 6-7. 


Hebrew source, this section appears to be a translation by our 
author from a Hebrew source. 

§ 7. xv. 1 appears to be an interpolation, the chapter having 
originally begun with xv. 2: further, for οἱ ἑπτὰ ἄγγελοι οἱ ἔχοντες 
τὰς ἑπτὰ πληγάς in 6 we should read simply ἄγγελοι ἑπτά. (Cf. 
xv. 7, xvi. 1.) The question has naturally been asked, how can 
the Seer have seen the angels in xv. 1, before they came forth 
from the Temple, which was not opened till xv. 5? This fact has 
caused much difficulty, and, as we should expect, a variety of 
explanations has been offered. Volter in his last works assigns 
xv. 5-6 to the Apocalypse of Cerinthus and xv. 1-4, 7 to an 
editor in Trajan’s time. Weyland ascribes xv. 1, 6-8 to an 
editor and the remaining verses to two different sources. 
Spitta traces xv. 1 and fragments of 2, 3, 5 and 7 to an editor: 
Erbes, xv. 1, 5-8 to an editor of the year 80 a.D., and 
J. Weiss, xv. 1-4, 6-7 to an editor of the year 95 A.D. 

None of these solutions of the difficulty has gained accept- 
ance, and so Bousset thinks there is no need to excise any part 
of the text, and that xv. 1 is simply to be regarded as a super- 
scription. But this explanation is, if anything, less satisfactory 
than the preceding. For (1) a superscription should not be intro- 
duced by the words καὶ εἶδον, but rather be something of the 
nature of 7 ὅρασις τῶν ἑπτὰ ἀγγέλων κτλ. (2) If it were a super- 
scription it ought to have been inserted immediately after 4 
and not before 2, seeing that 2-4 constitute an independent and 
absolutely different vision. (3) That a new and important 
vision is introduced by xv. 5 is shown by the use of the clause 
pera ταῦτα εἶδον. See iv. 1. (4) Again, as l-have shown below, 
the Seven Angels are wrongly described in this verse as “seven 
angels having seven plagues—the last.” Their right description 
would be “seven angels having seven bowls.” (5) The clause 
ὅτι ἐν αὐταῖς ἐτελέσθη ὃ θυμὸς τοῦ θεοῦ is unjustifiable. The 
wrath of God cannot be conceived as coming to an end till sin 
is at an end or adequately punished. And this does not take 
place tili the final judgment. (6) The scene of the Seer’s vision 
is wrongly represented as having been experienced on the 
earth—«ldov ἄλλο σημεῖον ἐν τῷ οὐρανῷ (cf. xii. 1, 3)—whereas it 
was undoubtedly in heaven: cf. xv. 5 sqq. Accordingly there 
appears to be no other way of solving the difficulty than to 
suppose either that xv. 1 is due to a marginal gloss subsequently 
incorporated in the text, or that it was an early interpolation by 
ascribe. Hence the chapter really begins with the vision of the 
triumphant martyrs in heaven, xv. 2-4, while xv. 5 introduces 
the vision of seven angels coming forth from the Temple in 
heaven. In xv. 6 instead of οἱ ἑπτὰ ἄγγελοι of ἔχοντες τὰς ἑπτὰ 
πληγάς we should simply read ἄγγελοι ἑπτά. The change was 





XV. 1.1 VERSE I—AN INTERPOLATION 31 


made when xv. 1 was incorporated in the text. The interpo- 
lator, moreover, made a very inept addition. He did not know 
his text. For, as is clear from xv. 7, the Seven Angels did not 
receive “the bowls full of the wrath of God” till after they had 
left the Temple, whereas in 6 they are represented as having the 
plagues before doing so. Again, these Seven Angels, when they 
are mentioned subsequently, as they are four times, are never 
described as ‘‘the seven angels having the seven plagues,” 
but simply as “‘the seven angels,” xv. 7, xvi. 1, or “the seven 
angels which had the seven bowls,” in xvii. 1, xxi. 9. Each 
bowl contains a plague, and so the seven plagues, xv. 8, result 
respectively from the pouring forth in succession of the seven 
Bowls. 

1. This verse cannot be original, as we have already seen in 
the Introd. to this Chapter, 87. It is true that the style 
resembles that of our author, but there are strong grounds 
against its being from his hand. The first is that the Seer can- 
not have seen the angels in 1, seeing that the Temple is 
closed till 5, and the angels do not emerge from it till then. 
But there are other and more radical grounds for the rejection 
of this verse. (1) First, as we are aware (see note on iv. 1) the 
clause καὶ μετὰ ταῦτα εἶδον (xv. 5) always introduces a new and 
important section in the Apocalypse ; but, if it had already been 
introduced in xv. 1, then this clause would be out of place. 
Moreover, in xv. 1 the clause καὶ εἶδον is used by our Seer to 
introduce the less important sections. The interpolator of xv. 1 
does not seem to have been aware of this usage. If we excise 
xv. 1 and remember that xiv. is wholly proleptic in character, 
referring as it does to events subsequent to xvi. 17 (see p. 2), then 
the blessedness of the martyred faithful is set forth in contrast to 
their terrible plight in xiii. (2) The expression ἀγγέλους ἑπτὰ 
ἔχοντας πληγὰς ἑπτά is not that used by our author elsewhere, save 
in 6 where it appears also to be an interpolation, though it may 
have been suggested by the last clause in xv. 8. For the last 
three words we should have ἔχοντας φιάλας ἑπτά: cf. xv. 7, 
XVil. I, xxl. 9. See also 8. The phraseology throughout xvi. 
also supports this objection. (3) The words τὰς ἐσχάτας 
(probably derived from xxi. 9) are generally explained as the 
last plagues in contrast to the plagues mentioned in ix. 20; but 
that this is not the meaning of the writer of this verse is clear 
from the clause which follows, with which we shall now deal. 
(4) The clause just referred to—6r ἐν αὐταῖς ἐτελέσθη ὃ θυμὸς 
τοῦ @eov—cannot be given any satisfactory explanation. It 
manifestly states that the wrath of God will be consummated in 
these seven Bowls, whereas the last and most terrible of the 
divine judgments do not take place till after their close. The 


32 THE REVELATION OF ST. JOHN [XV.1-2. 


right expression is found in xv. 8, ἄχρι τελεσθῶσιν ai ἑπτὰ πληγαί, 
which is probably the source of the interpolator’s phrase. These 
seven Plagues can be described as wholly consummated in 
XVi.—xviii., but not so the wrath of God. 

On the above grounds we cannot but regard xv. 1 as an 
interpolation. When this interpolation was once effected, ἄγγελοι 
ἑπτά in 6 was changed into ot ἑπτὰ ἄγγελοι of ἔχοντες τὰς ἑπτὰ 
πληγάς in order to adapt the context to the text thus interpo- 
lated. The incongruity of the addition οἱ ἔχοντες τ. ἑπτὰ πληγάς 
is very glaring, seeing that the seven angels do not receive 
the plague-bearing Bowls till the next verse. 

καὶ εἶδον. See notes on iv. I. 

καὶ εἶδον... ἐν τῷ odpavd. This clause seems to have been 
suggested by xii. 1. 

ἄλλο σημεῖον ἐν TH οὐρανῷ. Cf. xii. 1, 3, where this phrase 
implies that the Seer is on earth. But clearly in the vision 
of the Seven Angels he is in heaven: see xv. 5, xvi. 1. This fact 
the interpolator failed to recognize. 

μέγα καὶ θαυμαστόν. Suggested (?) by the phrase μεγάλα καὶ 
θαυμαστά in 3. ἀγγέλους ἑπτὰ... τοῦ θεοῦ. This passage has 
already been dealt with above. See also note on 7. 

2-4. With this vision the march in the development of 
future events is resumed. The line of advance was abandoned 
for the time being in xiv., which, as we have seen, is wholly pro- 
leptic, and summarized all the coming judgments from the 
seventh Bowl to the immediate advent of the final judgment. 
Hence xv. 2—4 is to be taken in close connection with xii. In 
xiii. 15 the second Beast is represented as exterminating the 
entire body of the faithful, and xv. 2-4 looks upon that exter- 
mination as already an event of the past. The roll of the 
martyrs is at last complete, and no longer are any of the faithful 
to be found on the earth, but only the heathen nations, which 
are either devoted followers of the Antichrist or occupy a 
neutral position. xv. 2-4 thus forms a companion picture to 
vii. 9-16. In both these the roll of the martyrs has just been 
completed or is on the eve of completion in heaven. The final 
judgment is still in the distance; for the conversion of the 
nations (cf. the announcement of the glad tidings in xiv. 6) is 
foretold (xv. 4) as an event of the future. In xiv. 1-5 and xx. 4, - 
which depict a later stage, the martyrs have descended with 
Christ to the earth to share with Him the Millennial reign. 

2. ds (see Additional Note, i. Ρ. 35 54.) θάλασσαν ὑαλίνην (= OD 
mint). This sea has already been referred to in iv. 6. The 
absence of the article is what we expect in this Hebraistic ex- 
pression, which = “the likeness of a sea of glass.” 





XV. 2.] THE VICTORIOUS MARTYRS 33 


μεμιγμένην trupt. This description is not attached to the 
heavenly sea when it is mentioned in iv. 6. But the difference 
of context is a sufficient explanation. In iv. 6 the vision is one 
of peace, whereas here it is one of judgment. This phrase, 
therefore, may refer either to the sea as glowing with the wrath 
of God, or as reflecting the lightnings that proceeded from the 
throne of God, though there is here, it is true, no mention of 
these lightnings. In 2 Enoch xxix. 1-2 there is a passage that 
may be quoted, though it does not throw any real light on the 
text. ‘‘From the gleam of My eye the lightning received its 
wonderful nature, which is both fire in water, and water in fire.” 

τοὺς νικῶντας ἐκ τοῦ θηρίου. This is a very difficult phrase. 
There is no difficulty with the participle. Here νικῶντας -Ξ 
νενικηκότας. The great tribulation is over, and the martyrs have 
triumphed over the Beast by proving faitiiful unto death. As 
our author thinks in Hebrew, his use of the Greek participle 
reflects that of the Hebrew participle, which, as we are aware, 
can = νικῶντας, νενικηκότας ΟΥ νικησομένους according to the con- 
text. Here νικῶντας is to be taken as a perfect participle. The 
roll of the martyrs is at last complete, but it has only just been 
completed. The Antichristian powers have not yet been judged, 
nor has the Millennial Kingdom been as yet established. When 
this kingdom is established the martyrs shall descend and reign 
(v. 10) with Christ for 1000 years (xiv. 1-5, xx. 4), and 
all the nations of the earth, which had not been leagued with 
Rome, shall come and worship before God (xv. 4, xxi. 24-26). 

νικῶντας ἐκ. The use of ἐκ after νικῶντας is very difficult. 
Winer (p. 460) quotes this passage in connection with a number 
of other passages where ἐκ is found, but not one of them has 
the same source as ἐκ here. He compares the Latin expression 
* victoriam ferre ex aliquo,” Livy, viii. ὃ, etc. But it would be diffi- 
cult to justify the occurrence of a Latinism in our text. There 
is just the possibility that our author was here reproducing the 
Hebrew idiom ΠΣ 0330 (cf. 2 Sam. 1. 23; Ps. Ixv. 3)= 
“those who had been stronger than the beast.” But no adequate 
explanation has as yet been offered. 

As Swete (77 oc.) has pointed out, the martyrs show them- 
selves as conquerors up to the moment of death: cf. 22. Smyrn. 
10: διὰ τῆς ὑπομονῆς καταγωνισάμενος τὸν ἄδικον ἃ αρχοντα καὶ οὕτως 
τὸν τῆς ἀφθαρσίας στέφανον ἀπολαβών. Passio S. Perpetuae, 18, 
“illuxit dies victoriae illorum, et processerunt.de carcere in 
amphitheatrum quasi in caelum, hilares et vultu decori.” But 
our Seer follows them into the life beyond and sees the exultant 
host celebrating not their own victory but the praises of God. 

ἐκ τοῦ θηρίου καὶ ἐκ τῆς εἰκόνος κτλ. Cf. xiii, 1, 14, 17, 
ΧΙΝ Ὁ; ΤΙ, XIX 20, ΣΧ: 4. 

VOL. 11.---- 3 


34 THE.REVELATION OF ST. JOHN = [XV. 2-3. 


ἑστῶτας ἐπὶ τὴν θάλασσαν. This phrase could mean “stand- 
ing on” (cf. x. 5, 8, xii. 18, xiv. 1) or “standing by” (cf. iii. 20). 
This scene of the victors standing on the heavenly sea with 
harps in their hands and praising God recalls Israel’s song of 
triumph over Egypt on the shore of the Red Sea. The phrase- 
ology is unusual. In x. 5,8 ἵστημι is used with ἐπὶ τῆς θαλάσ- 
ons. Further, our author prefers generally the phrase ἐπὶ τῆς 
θαλάσσης to ἐπὶ τὴν θάλασσαν : cf. vii. τ", x. 2,5, 8. But the fact 
that ἵστημι ἐπί is in the case of all other nouns followed by the 
accusative (iii. 20, vii. 1%, viil. 3, xi. 11, xii. 18, xiv. 1) may 
have led to the use of the accusative (instead of the gen.) of 
θάλασσα in the present instance after ἑστῶτας ἐπί. 

κιθάρας τοῦ θεοῦ = “harps belonging to the service of God.” 
The omission of the article before κιθάρας isa Hebraism. On this 
idea cf. v. 8, xiv. 2. With this phrase we might compare 1 Thess. 
iv. 16, ἐν σάλπιγγι θεοῦ, and τ Chron. xvi. 42 ; 2 Chron. vii. 6, 
omdsxn vv 59 = “instruments to accompany the songs of God.” 

8. καὶ ἄδουσιν. These words are to be taken as -- καὶ ἄδοντας 
and the passage to be rendered: “1 saw . . . standing on the 
sea... and singing.” This Hebraism has occurred several 
times already: see note on xiv. 2-3. 

[τὴν ὠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦ καὶ] τὴν ὠδὴν τοῦ 
épviov. Now that the martyr host is completed, and are already 
standing before God, they sing a song of praise to God, but not 
one of triumph over their enemies—a fact which differentiates 
this song from that in Ex. xv. The first words, “the song of 
Moses the servant of God,” recall Ex. xiv. 31, xv. 1, where 
Moses and the children of Israel sang a song of thanksgiving to 
God, but still more a paean of triumph over the Egyptians and of 
joy at their destruction (Ex. xv. 2-19). 

As that song was sung on earth, on the shore of the Red Sea 
by Israel after the flesh, so this song is sung in heaven by the 
Sea of Glass before God by the spiritual Israel. 

The expression τὴν ὠφδὴν Μωυσέως... καὶ τ. ὠδὴν τοῦ ἀρνίου 
creates insuperable difficulties. To excise (as most editors 
have done) καὶ τ. ὠδὴν τοῦ ἀρνίου as an interpolation would only 
aggravate the difficulty in the present context. For, since it was 
through the Lamb that the Christian martyrs triumphed, if the 
song that followed was associated with any name, that name 
must have been that of the Lamb. Hence the difficulty does 
not originate in connection with this phrase, but rather with 
τ. ὠφδὴν Μωυσέως. How then are we to explain the collocation of 
the two phrases? Bousset is of opinion that the repetition of 
the phrase suggests that the victors sang first the old Song of 
Moses (Ex. xv. 2-19) and then a new song—that of the Lamb, 
which is then given. This apparently is the view of Swete. 


XV. 8.] SONG OF THE LAMB 35 


‘St. John does not write τ. ὠδὴν Μωυσέως καὶ τοῦ dpviov, for the 
notes are distinct though they form a harmony.” This view can 
hardly be regarded as satisfactory. That the old dispensation is 
superseded is the essez¢za/ belief of our author, and it can no less 
have been his conviction that in heaven the faithful members of 
the old dispensation would accept the teaching of the new. 
Moreover, if our author deliberately omits all reference to the 
Law throughout the Apocalypse, it would be surprising if he 
referred here to its author Moses, and placed him before the 
Lamb. This being so, we can hardly suppose that our author 
implies that the song of Moses, given in Ex. xv. 2-19, was 
actually sung by a body of Christian martyrs before the throne. 
We, therefore, expect that, 2. the text is original, the song given 
in our text, which makes no definite mention of either Moses or 
of the Lamb, was sung alike by the martyred faithful of Judaism 
and Christianity, and that too led by the Lamb, as the song in 
Ex. xv. was led by Moses. But the form of the text is against 
this conclusion, and implies that the song or songs are led by 
Moses and the Lamb. 

Thus there seems to be no way out of the difficulty save by 
assuming that the words τ. ᾧδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦ 
originated in a marginal gloss, which was subsequently incor- 
porated in the text. Moreover, the nature of the song supports 
this assumption, since it is not a song of triumph, but simply a 
paean of thanksgiving, which the martyrs sing, when in the first 
perfect unclouded vision of God they wholly forget themselves 
and burst forth into praise of the Lord God of Hosts, who alone 
is holy, whose works are great and marvellous, whose ways are 
righteousness and truth, and to whom all the nations shall do 
homage, because of the coming manifestation of God’s righteous 
judgments. 

Not until this stage does the Seer behold the complete 
spiritual transformation of the faithful in heaven. At the same 
time by its mention of divine judgments to come, it prepares the 
way for the advent of the Seven Angels with their plagues. This 
song, therefore, though sung by the victorious Christian host of 
martyrs, could not be more fittingly conceived. Its sole theme is 
God ; for, in the perfect vision of God, self is wholly forgotten, 
and so far as there is a reference to the earth from which they 
have been delivered, it is one of hopefulness: ‘the nations shall 
come and worship before Thee.” 

The gloss τ. ddyv Μωυσέως κτλ. in this context is probably due 
to the fact that the triumph of the actual Israel over the Egyptians 
at the Red Sea was certainly regarded by the Christians of the 
first century as prefiguring the triumphs of the spiritual Israel, 
as we see from the Pauline Epistles. 


36 THE REVELATION OF ST. JOHN [XV. 8-4. 


This song of Moses in Ex. xv. had already been incor- 
porated in the Temple Services. Thus it was sung at the evening 
sacrifice on the Sabbath (Edersheim, 716 Zemp/e, p. 188), and 
in the benediction that followed the Shema there is a reference 
to it: “A new song did they that were delivered sing to Thy 
name by the seashore” (Zzcyce. βιό. iv. 4954). According 
to Philo (De Vita Contempi. xi.) this song was sung by the 
Therapeutae, the men forming one chorus and the women the 
other, while in the De Agricultura, xvii., he writes: “the chorus 
of men will have Moses for their leader and that of the women 
will be under the guidance of Miriam. . . . Accordingly all the 
men sing the song on the seashore. . . . Moses being the leader 
of their song; and the women sing—Miriam being their leader.” 

The Martyrs’ Song is formed almost wholly of O.T. expres- 
sions. 

μεγάλα καὶ θαυμαστὰ τὰ ἔργα gov. The first epithet as de- 
scribing the works of God is found in Ps. xcii. 5, cxi. 2, and the 
second in Ps. xcviii. 1, cxxxix. 14; 1 Chron. xvi. Ὁ: 

κύριε, ὁ θεὸς ὁ παντοκράτωρ. See Amos iv. 13, but the phrase 
occurs several times elsewhere in our text (see note on i. 8). 

δίκαιαι καὶ ἀληθιναὶ at ὁδοί cov. Cf. xvi. 7, xix. 2; Ps. cxlv. 
17, δίκαιος κύριος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ: Deut. xxxii. 4, 
ἀληθινὰ τὰ ἔργα αὐτοῦ. 

ὁ βασιλεὺς τῶν ἐθνῶν. 4. τίς οὐ μὴ φοβηθῇ. These clauses 
are a rendering of Jer. x. 7, which, though present in Aquila 
and Theodotion, are wanting in the LXX. The title “king of 
the nations” is here peculiarly appropriate, since it is God’s deal- 
ings with the nations alike in the way of condemnation and of 
mercy that is the theme of this song and of the chapters that 
follow. 

καὶ δοξάσει τὸ ὄνομά σουι Cf. Ps. Ixxxvi. 9, δοξάσουσιν τὸ 
ὄνομά σου; see also 12; Mal. i. 11, τὸ ὄνομά σου δεδόξασται ἐν 
τοῖς ἔθνεσιν. μόνος ὅσιος. Cf. 1 Sam. ii. 2, ὅτι οὐκ ἔστιν ἅγιος 
ὡς κύριος. With the expression μόνος ὅσιος cf. Rom. xvi. 27, 
μόνῳ σοφῷ. 

ὅτι πάντα τὰ ἔθνη ἥξουσιν... . ἐνώπιόν σου. From Ps. ἰχχχνὶ. 9. 

τὰ δικαιώματα κτλ. Cf. Ps. xcviii. 2. δικαιώματα here means 
the judicial sentences of God in relation to the nations either 
in the way of mercy or condemnation. On Rome and all the 
adherents of the Empire will be manifested the judgments of 
God; whereas during the Millennial period the rest of the 
nations will experience His mercy. Cf. xiv. 6-7, which refer to 
the Millennial period. On the other hand, some scholars take 
δικαιώματα in the sense of “righteous deeds”—a meaning 
which it undoubtedly possesses in the gloss in xix. 9 But 
XVi. 1, φιάλας Tod θυμοῦ τοῦ θεοῦ, xvi. 7, δίκαιαι ai κρίσεις σου, and 


= 


——— ee 


XV. 4-5.] THE SEVEN BOWLS 37 


other analogous expressions are in favour of the interpretation 
given above. 

πάντα τὰ ἔθνη ἥξουσιν κτλ. These words point forward to the 
conversion of the nations during the Millennial reign: cf. xxi. 
24 sq., xxli. 2. In xiv. 7 the nations are exhorted to repent and 
worship God. Of course it is only the nations that survive the 
judgments in xvi.—xix. that are so converted. 

ὅτι... ἐφανερώθησαν. This clause gives the ground for the 
clause that immediately precedes: “for Thy righteous judgments 
shall have been made manifest.” 

XV. 5-XVI.1. The commission of the Seven Angels with 
the Bowls. 

5. καὶ μετὰ ταῦτα εἶδον. As has been shown on iv. 1, this 
phrase is never used except at the beginning of an important 
section. Thus the insertion of xv. 1, which already deals with 
this subject, is wholly against the usage of our author. See also 
above on 1. 

ἠνοίγη ὁ ναὸς... ἐν τῷ οὐρανῷ. So in xi. 19. 

ὁ ναὸς { τῆς σκηνῆς τοῦ μαρτυρίου ἵ. 

This designation of the heavenly Temple is certainly strange 
—‘the temple of the tabernacle of the testimony.” It appears 
either to be an interpolation or the rendering of a corrupt Hebrew 
source. If we translate the phrase into Hebrew it is clear that 
ναός must be rendered by bo”, σκηνή generally by 5n& (occa- 
sionally by 1302), and μαρτύριον by “Yin (or possibly by 
myy). But it must certainly be confessed that ἽΝ Say Son is 
an absolutely unexampled designation, and difficult to justify. 

The phrase in the text cannot be a rendering of 578 Ἰ3 Ὁ 
yn (cf. Ex. xl. 2, 6, 29, since ναός is never used to translate 
}3WD). 

Zillig thinks that this expression is used in order to recall 
the fact that, when the Tabernacle with all its holy vessels was 
brought up to Jerusalem by the order of Solomon, the Ark 
was removed from it and set up in the most holy place in the 
Temple (2 Chron. v. 5; 1 Kings viil. 4), and that from that time 
forward the temple could also bear the name of the Tabernacle, 
and that in fact it is called mishhkan (1322) in Ps. Ixxxiv. 2, 
Cxxxil. 5, and ohel (πα) in Ezek. xli. 1. Hence he would, as 
Bousset, render the entire phrase as “the temple, that is, the 
tabernacle of the testimony.” The genitive would in this case 
be one of apposition. But against the identification of the ναός and 
σκηνή in our text there is the very great objection, that in Apoca- 
lyptic, from the vision in Isa. vi. to the latest times, it is the 
Temple, whether in heaven or on earth, and not the Tabernacle, 
that is referred to as the scene of apocalyptic vision. See note 


38 THE REVELATION OF ST. ΙΟῊΝ [ΧᾺΥ͂. 5-6. 


on viii. 3. Hence, since throughout the rest of the Apoca- 
lypse this usage is followed, the natural inference is that it is 
followed here. If this be so, then it is to be concluded that τῆς 
σκηνῆς τοῦ μαρτυρίου is an addition. If we might here assume a 
Hebrew original, we could dispose of the difficulty, Thus ὁ ναὸς 
τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ Ovpavw=DNWI TWD Sass 55, which 
might easily be a corruption of Dwaw DTN SIN=6 ναὸς τοῦ 
θεοῦ ὃ ἐν τῷ ovpave—the very phrase that is found in xi. 19, with 
the same verb in both cases, 2.6. ἠνοίγη. 

6. οἱ ἑπτὰ Gyy. ot éx. τ. ἑπτὰ πληγάς. As we have already 
seen on 1, we should excise οἱ ἔχ. τ. ἑπτὰ πληγάς as an addition 
from the hand that added 1 and read simply ἄγγελοι ἑπτά. 

ἐνδεδυμένοι TAovt .. . περιεζωσμένοι. . . ζώνας χρυσᾶς. 
See note on the diction in i. 13. 

ἐνδεδυμένοι ἴ λίθον 7 καθαρὸν λαμπρόν. AC, a few Cursives, 
and the MSS of the Vulg. read λίθον for λίνον, which is found in 
the lesser authorities. That λίθον would more readily be changed 
into λίνον and not vice versa is evident in itself. Besides, though 
the best Codd. of the Vulg. have /afide the official text has /inteo. 
WH adduce Ezek. xxviii. 13, πάντα λίθον χρηστὸν ἐνδέδεσαι 
in support of λίθον. Further, λίνον (=flax) is not used as 
the equivalent of λινοῦν (=a garment made of flax) except in 
a few passages throughout Greek literature: cf. Homer, //. ix. 
661, Od. xiil. 73, 118; Aesch. Suppl. 120, 132, Etym. Magn. 
The evidence, therefore, is strongly in favour of λίθον. But, 
notwithstanding the advocacy of WH, λίθον cannot be right. 
We must, therefore, assume either that, despite the very great 
improbability, λίθον is a primitive corruption of the all but 
unexampled word λίνον (=‘‘linen garment”—a most unusual 
meaning), or that we have here ἃ _mistranslation from the 
Hebrew. ἐνδεδυμένοι λίθον -- WW OWN. But ww, as we know, 
means either βύσσινος, Gen. xli. 42; Ex. xxvill. 35 (39), 
or λίθος (cf. Esth. i. 6) or μάρμαρος (Cant. v. 15). In fact, 
in later Hebrew it generally means “alabaster” or “ marble.” 
In the Epistle of Jeremy 71 the same mistranslation, as Ball 
has shown, occurs: “Ye shall know them to be no gods by 
the purple and the marble (τῆς μαρμάρου) which rotteth 
upon them.” Here μάρμαρος -- we’, which should have been 
rendered by τοῦ Buvocivov=“ fine linen.” ‘ Marble doesn’t rot,” 
as Ball remarks. Now returning to’ our text, if we may assume 
a Hebrew original, then instead of ἐνδεδυμένοι λίθον καθαρὸν 
λαμπρόν we should read ἐνδεδυμένοι βύσσινον καθαρὸν λαμπρόν. 
To confirm this conclusion we have only to turn to xix. 8, where 
we find περιβάληται βύσσινον λαμπρὸν καθαρόν, or to xix. 14, 
where we have the clause that should be in our text, ἐνδεδυμένοι 


= 


ΧΥ. 6-8.] THE SEVEN ANGELS 39 


βύσσινον λευκὸν καθαρόν. Hence we render “clothed in fine 
linen pure bright.” On the significance of this expression see 
note on 11]. 5. 

περιεζωσμένοι κτλ. Cf. i. 13. 

7. ἕν ἐκ τῶν τεσσάρων ζῴων, 2.6. one of the Cherubim. See 
note on iv. 6. The Cherubim in the Apocalyptic of the rst cent. 
A.D. have come to be the chief order of angels. It is fitting 
therefore that one of them should act as an intermediary 
between God and the Seven Angels of the Bowls. Even in 
Ezek. x. 7 it is one of the Cherubim that hands over to one of 
the seven angels of judgment coals of fire to be sprinkled on 
the earth. 

ἑπτὰ φιάλας χρυσᾶς. On the position of ἑπτά before its noun 
see note on vill. 2. 

φιάλας... γεμούσας τοῦ θυμοῦ τοῦ θεοῦ. It is highly probable 
that the Greek word φιάλη was adopted into both Hebrew and 
Aramaic as early as the beginning of the Christian era: see 
Levi’s two Lexicons zz /oc. It is noteworthy that it is used in 
connection with the same idea as in our text in the Targum on 
Isa. li. 17, where the Hebrew inon pid (=“the cup of His 
wrath”) is explained by ΝΟΥΣ xDD ‘SD and in 22 snon DID by 
‘nont ΝῸΞ Sp. Again in the Targum of Jon. on Gen. xl. 12 
we have δ) ΥἽ NH = “the bowl of wrath” (ze. of the divine 
wrath). The word thus appears to have had the same idea 
associated with it as in our text. With the present passage cf. 
xiv. 8, Io. 

τοῦ ζῶντος εἰς τοὺς αἰῶνας. See note on iv. 9. 

8. ἐγεμίσθη ὁ ναὸς καπνοῦ ἐκ τῆς δόξης τοῦ θεοῦ. γεμίζω belongs 
to the vocabulary of our author but is not used in this connection 
in the LXX. The first four words recall the statement in Isa. 
vi. 4, Where in connection with the great vision of Isaiah it is 
said that “the house (1.5. the Temple) was filled with smoke” 
(6 οἶκος ἐνεπλήσθη Kkarvot—LXX). The combined ideas of the 
Temple being filled with smoke and with the glory of the Lord 
are found in Ezek. x. 4, ‘‘The house (2.6. the Temple) was filled 
with the cloud, and the court was full of the brightness of the 
Lord’s glory”: Ex. xl. 35, “‘Moses was not able to enter into 
the tent of meeting because the cloud abode thereon, and the 
glory of the Lord filled the tabernacle.” See also 1 Kings 
vill. to. The glory of God is spoken of as filling the temple in 
Ezek. xliv. 4; 2 Chron. vii. 2-3. During such manifestations of 
God’s presence no one could enter the earthly temple. In all 
the O.T. passages above cited the presence of God is a mark of 
His gracious purposes. Hence the inability of humanity to 
approach God in these passages was due to the infinite transcen- 
dence of God and His unapproachableness by merely finite 


40 THE REVELATION OF ST. JOHN [XVI.§1. 


creatures. But that cannot be the meaning of the clause in our 
text. 

ἐκ τῆς δυνάμεως. This attribute of God is here set parallel 
with His glory. It is to be manifested in the plagues that 
follow. 

οὐδεὶς ἐδύνατο εἰσελθεῖν κτλ. As we have seen in the first note 
on this verse, none could enter the earthly Temple in the O.T. 
during special manifestations of God’s presence therein. But, 
since this cannot hold of the heavenly Temple, inasmuch as in 
heaven the heavenly hosts are constantly represented as standing 
in God’s immediate presence, it seems necessary to attach a 
figurative meaning to the clause οὐδεὶς ἐδύνατο εἰσελθεῖν κτλ., and 
to interpret these words as meaning that, until the plagues were 
accomplished, none could avert by prayer the doom about to 
befall the earth through these plagues. At the close of these 
judgments God’s gracious purposes with regard to the nations 
would take effect: see xiv. 6, xxl. 24, 26. 


’ 


CHAPTER XVI. 
§ 1. Zhe object of this Chapter. 


The object of this chapter is to set forth the last series of 
plagues that are to befall the earth. These plagues are symbol- 
ized under the seven Bowls which are poured forth by Seven 
Angels. 

In these seven Bowls we have no mere repetition of the divine 
visitations in the Seals and Woes. Not only are they different 
in themselves from the Seals and Woes, but they differ further 
in respect of time and the people affected by them. Although 
these facts have been brought forward in the Introduction to 
xV., it is necessary here to emphasize them anew, since the 
prevailing view is that in the Bowls we have not advanced 
chronologically, but that in the Seals, Trumpets (Woes), and 
Bowls the same great principles of God’s government are dis- 
played under different aspects. Even scholars, like Bousset, 
who are opposed to the Recapitulati: n Theory, are disposed to 
acknowledge in some degree its validity in regard to the Seals, 
Tiumpets, and Bowls. ‘Though the reader should consult the 
Introduction to xv., I will here repeat the two chief diferentiae 
between the Bowls and the Seals and Woes. These are that the 
people affected in each series is different and that their order is 
alike logical and chronological. Under the Seals (save the fifth 
to which only the Christians were subject) Christian and heathen 
alike suffer. Then after the sealing of the faithful takes place, 
all those who had not been so sealed are exposed to the thrve 


XVI. 81-8.] DICTION AND IDIOM 41 


demonic Woes. In the course of the third Woe the last of the 
faithful are martyred, and at its close the world is inhabited only 
by the heathen nations. Then follows the last series of cosmic 
and other plagues, which are all embracing in their incidence 
with the exception of the fifth Bowl, which is confined to the 
kingdom of the Beast, just as the fifth Seal affected only the 


faithful. 
§ 2. State of the Text. 


The text of this chapter has suffered much through faulty 
transcription and deliberate alteration. xvi. 1 has μεγάλης φωνῆς 
—an abnormal order of words in our author. Both the context 
and the diction of xvi. 2°, and certain clauses in 13-14 are 
against their authenticity, as is shown in the notes on these 
passages. The apparently meaningless interchange of εἰς and 
ἐπί after ἐκχέω is strange. xvi. 10 has sustained the loss of 
several clauses. xvi. 5°-7, which belongs to xix., has been 
restored in this edition to its original position after xix. 4; 
xvi. 15, which belongs to iii., has been restored after iii. 45. 


§ 3. Diction and Idiom. 


When the interpolated clauses in xvi. 2, 13-14 are removed, 
the entire phraseology and constructions are those of our author, 
with the exception of xvi. 1. There are, as was to be expected, 
phrases not found elsewhere in our author, but these are not 
against any established usage on his part. 

(a) Diction. 

1. ἤκουσα. . . φωνῆς ἐκ: cf. ili. 20, xiv. 13, xxi. 2. Else- 
where in our author φωνήν after ἠκούειν. τοῖς ἑπτὰ ἀγγέλοις : 
cf. xv. 6, 8, xvil. I, xxi. 9. ὑπάγετε x. ἐκχέετε: cf. x. 8, ὕπαγε 
λάβε. ἐκχέετε.. . . eis: cf. 2, 3, 4, but ἐκχ. . . . ἐπί in 8, το, 
12, 17. τοῦ θυμοῦ τοῦ θεοῦ : cf. xiv. 10, 19, xv. 7. 

2. ἀπῆλθεν... καὶ ἐξέχεεν : οἵ. v. 7, ἦλθεν καὶ εἴληφεν : xvii. 1, 
xxi. 9 (a Hebraism). Cf. John v. 15, ix. 7, 11, xii. 36. ἐγένετο 
ἕλκος... ἐπί. Here only in our author. On the interpolation 
τοὺς ἔχοντας... αὐτοῦ, see note 7% Joc. 

5°-7. See Introd. to xvi. 5°-7 on p. 120 sqq. 

9. καῦμα: cf. vil. 16. ἐβλασφήμησαν τὸ ὄνομα: cf. xiii. 6. 
δοῦναι αὐτῷ δόξαν : cf. iv. 9, ΧΙ. 13, Xiv. 7, xix. 7. 

10. τὸν θρόνον τοῦ θηρίου : cf. ΧΙ]. 2. ἐσκοτωμένη : cf. ix. 2, 
where the word refers to the same phenomenon. ἐκ τοῦ πόνου : 
cf. 11, xxi. 4: Only once elsewhere in N.T., ze. Col. iv. 13. 

11. τὸν θεὸν τοῦ οὐρανοῦ : cf. xi. 13 (a source). οὐ μετενόησαν 
ἐκ τ. ἔργων αὐτῶν : cf. ii. 21, 22, ix. 20, 21. 

12. ἑτοιμασθῇ. A frequent word in ourauthor. ἀπὸ ἀνατολῶν 
ἡλίου : cf. vii. 2. 

13. τοῦ δράκοντος... τοῦ θηρίου ; cf. xiii. 4. τοῦ ψευδοπρο- 


42 THE REVELATION OF ST. JOHN [ΧΥ͂ΪἹ. 8 8. 


φήτου : cf. xix. 20, xx. 10. πνεύματα tpia: such is our author’s 
order: see note on Vill. 2. 

14. τῆς οἰκουμένης ὅλης : Cf. lil. 10, xil. 9. συναγαγεῖν αὐτοὺς 
εἰς τ. πόλεμον : cf. xx. 8, where the same words recur: see also 
xix. 19. τῆς ἡμέρας τ. μεγάλης: cf. vi. 17. τοῦ θεοῦ τοῦ παντο- 
κράτοροφι: cf. 1. 8, iv. 8 2.,ὄ xl. 17, Xv. 3, etc. 

15. This verse should be read aiter iii. 35, Every phrase of 
it has its parallel in iii. See notes 7 Joc. 

16. τὸν καλούμενον : cf. 1. 9, xi. 8, xii. 9, ΧΙΧ. 11. “EBpatori: 
ΟΣ te 

17. φωνὴ. . - ἐκ τοῦ ναοῦ ἀπὸ τοῦ θρόνου: cf. xx. 2, 10 for 
this combination of prepositions. Elsewhere we have φωνὴ ἀπὸ τ. 
θρόνου in xix. 5 and φ. ἐκ τ. Op. in xxi. 3 and ἐκ τ. Op. with other 
nouns iv. 5, xxii. 1. γέγονεν : cf. xxi. 6. 

18. “ἀστραπαὶ καὶ φωναὶ καὶ βρονταί : cf. viii. 5, xi. 19. σεισμὸς 

μέγας. Ci vi. 12, Vili. 5, Xi. 19, xvi. 18. 

19. τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς : cf. xiv. 8, το, 
> ΤΕ 

20. ἔφυγεν, kal . . . οὐχ εὑρέθησαν : cf. xx. 11. 

21. xaddla μεγάλη: cf. ΧΙ. 19. ἐβλασφήμησαν: see above on 9. 

(ὁ) Ldiom. 

1. μεγάλης φωνῆς : the order of the words in this phrase is 
unique in our author. It is certainly abnormal and is corrected 
in NP into φωνῆς μεγάλης. But there are a few instances where 
the adjective precedes its noun in our author: cf. i. 10, iil. 12 
(in both passages, however, between art. and noun), and ὀλίγος 
in three cases. 

2. éyévero ae ar unique in our author. 

3. αἷμα ὡς νεκροῦ, 2.6. αἷμα ws αἷμα νεκροῦ : see Additional 
ΠΡ in vol. i. Ρ- 35: 

8. ἐδόθη αὐτῷ cum inf. : cf. vi. 4, Vii. 2, etc. 

9. ἔχοντος Thy ἐξουσίαν ἐπί : cf. note on ii. 26 on this idiomatic 
use of art. with ἐξουσίαν. οὐ μετενόησαν. . . δοῦναι: cf. xi. 18, 
ἦλθεν. . . ὃ καιρὸς . . . δοῦναι, xvi. 19, ἐμνήσθη. δοῦναι. 

1. μεγάλης φωνῆς. In every other instance of this phrase, in 
the Apocalypse, 1 . 10, V. 2, 12, Vi. τὸ; Vil. 2, 10, Vill. 13, τὸ 4, an 
LZ, 15] XU: τὸ, Riv. -7, 0, 15, 19, SV 57, Mime xxi. 3, the noun 
ey precedes the adjective. This “great voice,” as that in 17, 
seems to be that of God Himself and not of an angel. Ac- 
cording to xv. 8 none could enter the Temple till the plagues 
were accomplished. But it is possible that it is the voice of 
the angel of the altar, as in xiv. 18. 

ἐκχέετε Tas ἑπτὰ φιάλας κτλ. Cf. Dan. ix. 11, Jer. x. 25, xlii. 
18, xliv. 6, on this Semitic use of the verb 7M) or JW. ἐκχέω 
occurs repeatedly i in this chapter and not elsewhere in the Apoca- 


lypse. 


XVI. 1-3.] FIRST AND SECOND BOWLS 43 


ἐκχέετε (see Winer, § 13, 23. Blass, p. 41, would read ἐκχέατε) 
... εἰς τι γῆν. Soalso in 2. Cf. ἐξέχεεν εἰς τ. θάλασσαν in 3, 
and the same verb with εἰς τοὺς ποταμούς in 4. On the other 
hand, we have the same verb with ἐπὶ τ. ποταμόν in 12, and with 
ἐπὶ τ. ἥλιον (8), ἐπὶ τ. θρόνον (10), and ἐπὶ τ. ἀέρα (17). 

τὰς ἑπτὰ φιάλας τοῦ θυμοῦ. On the first four Trumpets, which 
can hardly on any hypothesis be regarded as the work of our 
author, see Introd. to viii., vol. i. p. 219 sq. 

2. This plague recalls the sixth Egyptian plague: Ex. ix. 
10-11; Deut. xxviii. 35. 

ἐγένετο ἕλκος. . . πονηρόν. The first two words we have in 
Ex. ix. το, Pm’ 1, and the two latter in Deut. xxviii. 35 and 
Job ii. 7, 39 Pnva. In the last two passages the LXX renders 
ἕλκει πονηρῷ. 

ἐγένετο... ἐπὶ τοὺς ἀνθρώπους. In Ex. ix. 10 we have 
ἐγένετο. .. ἐν τοῖς ἀνθρώποις (1.5. DIN). Thus our author is 
independent of the LXX. For the construction, Luke i. 65, 
iii. 2 are generally quoted. ἐπὶ τοὺς ἀνθρώπους, “ upon men,” Ze. 
on all mankind: cf. xvi. 8, 21. 

[τ. ἔχοντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας TH 
εἰκόνι αὐτοῦ!) Cf. xiii. 17, xiv. 9, 11, XX. 20. 

This clause has been assigned by Spitta (p. 163) to the final 
editor of the Book, though he does not specify the grounds. 
There are, however, good reasons for regarding them as a gloss. 
1. The fourth Plague is universal in its incidence as regards 
the sun, and also the second so far as those on the sea are 
concerned. That the third is so likewise as regards all fresh 
waters is clear. Such also is the sixth and the seventh as 
regards the Euphrates and the air. Hence it is natural to 
expect that the first Plague is of the same character as in the 
second, third, and fourth, z.e. universal in its incidence. 2. The 
construction τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ is against our 
author’s usage. See note on vil. II. 

If the above conclusion is not valid, then we must assume 
that only the adherents of the Roman Empire, and not the rest 
of the heathen, are affected by the first Plague. In this respect 
the first and fifth Plagues would have the same incidence. But 
not only are the followers of the Beast subject to certain physical 
evils, but they alone are susceptible to the deceitful signs wrought 
by the false prophet (xi: 20). With this susceptibility to evil 
influence we should contrast the security against demonic influ- 
ences enjoyed by those who were sealed by God in vii. 4-8, ix. 4. 
But all the faithful have already been removed from the earth 
(see Introd. to xv. p. 26). 

8. This Plague recalls the first Egyptian plague, Ex. vii. 17- 
21, though in the latter the Nile alone is smitten. 


44 THE REVELATION OF ST. JOHN [XVI. 8-9. 


ἐγένετο αἷμα. Cf. Ex. vii. 19, 07 ΠῚ. 

πᾶσα ψυχὴ ζωῆς. (Cf. nn wero, Gen. i. 21, or YN WDD, i. 30.) 
τὰ ἐν τῇ θαλάσσῃ. In viii. 9 only a third of the things in the sea 
perished. Here the destruction is complete. 

4. εἰς τ. ποταμοὺς καὶ τ. πηγὰς τῶν ὑδάτων. See note on viii. ro. 

ἐγένετο αἷμα, 2.4. the fresh waters became blood. 

δ". [καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος) An inter- 
polation to introduce xvi. 5°-7, which originally followed after 
xix. 4, and to which context it is restored in this edition. Cf. 
1 Enoch Ixvi. 2. “Those angels were over the powers of the 
waters.” In vii. 1 of our text the angels who had control of the 
winds are referred to, and in xiv. 18 the angel over fire, though 
the latter appears to be a gloss. On the various classes of angels 
see the Index to Charles’ Zhe Apocr. and Pseudep. vol. ii.; 
Bousset, el. des Judenthums, 317, also Jewish Encyc., art. 
** Angelology.” 

5°-7. This passage has been restored after xix. 4, where the 
grounds are fully stated for this restoration. 

8. The fourth Bowl takes effect on the sun, and causes a 
plague of excessive heat. 

ἐξέχεεν. . . ἐπὶ τὸν ἥλιον. On the use of ἐπί here instead of 
eis as in the preceding verses, see note on 1. The construction 
ἐδόθη αὐτῷ is a frequent one in our author: see Introd. to Chap. 
vil., vol. i. p. 191. 

9. ἐκαυματίσθησαν ... καῦμα. (See Blass, Gr. p. 91 sq.) 
Contrast vil. 16, οὐδὲ μὴ mation ἔτι (emended) αὐτοὺς ὁ ἥλιος οὐδὲ 
πᾶν καῦμα. 

ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ. Cf. xiii. 6 ; Isa. lii. 5 ; Rom. 
11.22.2 τὸ π| Viet 7. 49}1}: 7. 

ἔχοντος τὴν ἐξουσίαν. See note on ii. 26 on the significance 
of the article with ἐξουσίαν. Bousset brackets here with the 
inferior MSS the article. This is strange, since he is aware that 
when ἐξουσία is accompanied by the art. it connotes full 
authority or power, and this is certainly the meaning in the 
present passage. 

οὐ μετενόησαν. Cf. ix. 20, 21, xvi. 11. In xi. 13 the Jews 
repent owing to the earthquake. 

δοῦναι αὐτῷ δόξαν. Cf. xi. 13, xiv. 7, XIX. 7. 

10-11. The fifth Bowl. If we compare this Bowl with the 


first Woe it is clear that they are developments of the same ° 


tradition, though they refer to different periods, the Christians 
being still upon the earth during the Woes, but not during the 
Bowls. Thus both affect only the adherents of the beast (xvi. ro: 
cf. ix. 4). In xvi. ro the kingdom of the beast is darkened ; in 
ix. 2 the sun is darkened by the smoke issuing from the pit, and 
from this smoke issued the demonic locusts. In xvi. 10-11 


XVI. 10.] THE FIFTH BOWL 45 


men gnawed their tongues through pain and blasphemed the God 
of heaven ; in ix. στό men were tormented by the locusts and 
sought death but could not find it. 

Similarly we shall find that the sixth Bowl agrees closely with 
the second Woe (see note on xvi. 12-16), and the seventh Bowl 
with the third Woe (see note on xvi. 17-21). These facts will 
help us in the elucidation of the difficulties affecting the fifth 
Bowl. 

But there is another point worthy of consideration. If we 
compare the seven Bowls with the Seven Seals, we find that, 
whereas only the faithful were the victims of the fifth Seal, only 
the followers of the beast are affected by the fifth Bowl. 

10. The visitation on the kingdom of the Antichrist. 

tov θρόνον tod θηρίου, ze. Rome. Cf. xiii. 2, ἔδωκεν αὐτῷ (1.6. 
τῷ θηρίῳ) ὃ δράκων... τὸν θρόνον airod. The first four Bowls 
had affected the world at large; the fifth assails only the 
kingdom of the Beast. 

ἡ βασιλεία αὐτοῦ ἐσκοτωμένη. Owing to this clause the fifth 
Plague has been taken to be one of darkness recalling the Egyp- 
tian one, Ex. x. 21 sqq. But this interpretation cannot be up- 
held. A plague of darkness would be wholly insufficient to explain 
the agony experienced by the adherents of the Beast after the 
pouring out of the fifth Bowl. Hence something else than the 
darkness that ensued on the pouring out of the fifth Bowl must 
be presupposed as the cause of this agony. Now, if we turn to 
the first Woe of which the fifth Bowl is in some sense an abbrevia- 
tion, we can explain both these statements. There we find that 
the sun was darkened by the smoke that issued from the pit (ix. 2). 
There is every reason for supposing that we have here the true 
explanation of the darkening of the kingdom of the Beast. 
Further, the cause of the torments endured by the adherents of 
the Beast (xvi. 10, ἐμασῶντο τὰς γλώσσας αὐτῶν ἐκ τοῦ πόνου) is to 
be traced to the demonic locusts which issued from the smoke 
that ascended from the pit. Men were so tortured by the scorpion- 
like stings of these locusts (ix. 10) that they longed for death to 
end their agony (ix. 5-6). Hence we infer that after ἐσκοτωμένη 
several clauses have been lost, in which the causes of the darkness 
and the sufferings of mankind were given. The hypothesis that 
certain clauses of the naiure suggested originally stood after 
ἐσκοτωμένη is established by a clause in 11, i.e. καὶ ἐκ τῶν ἑλκῶν 
αὐτῶν. ‘These sores could not have been caused by the darkness. 
Spitta and, so far as I am aware, Spitta alone (p. 171) has 
recognized this fact that the fifth Bowl originally treated of 
demonic locusts as the first Woe does. Buthe rejects (171, 576) 
τὸν θρόνον Tod θηρίου" καὶ ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη as an 
addition from the hand of the final editor on the ground that 


46 THE REVELATION OF ST. JOHN [XVI. 10-11. 


the throne of the beast is not to be identified with Rome but 
with the abyss as in ix. 11, and that accordingly the place on 
which the fifth Bowl is to be poured should be named, where the 
plague in question is to be developed, analogously with the rest 
of the plagues (xvi. 2, 3, 4, 8, 12, 17). He also excises the 
clause καὶ ἐκ τῶν ἑλκῶν αὐτῶν to the weakening of his own hypo- 
thesis. But I have already shown above that ἡ βασιλεία αὐτοῦ 
ἐσκοτωμένη can be fully justified. Nor can any valid objection 
be taken to τὸν θρόνον τοῦ θηρίου, seeing that already in xiii. 2 the 
Dragon had given his throne to the Beast. Thus it is only neces- 
sary here to suppose a lacuna in the text. 

ἐμασῶντο κτλ. In the LXX only in Job xxx. 5. 

11. Their sufferings drove the followers of the beast to fresh 
blasphemy instead of to repentance. 

τὸν θεὸν τοῦ οὐρανοῦ. See xi. 13. 

καὶ ἐκ τῶν ἑλκῶν αὐτῶν. This phrase proves that the sufferings 
of the subjects of the Beast are not intelligible from the text as 
it stands after the loss of the clauses referred to in the note on 10. 
Some scholars explain it as referring to the phrase ἕλκος κακόν 
in 2. 

οὐ μετενόησαν ἐκ τῶν ἔργων. So already in il. 21, ix. 20. 

12-16. The sixth Bowl—at all events xvi. 12—is related to 
the second Woe, ix. 13-21. In the latter passage we have an 
account of the demonic horsemen from the Euphrates, whose 
objective is the heathen unbelieving world. In the present con- 
text the river Euphrates is dried up in order that the way may be 
prepared for the kings coming from the East under Nero redivivus, 
and their objective is Rome, the throne of the Beast. This fore- 
cast reappears in xvii. 12-13, 17, 16. The powers of the Beast 
are therefore at variance. On the other hand, the gathering 
together of the kings of the earth to Armageddon is a distant 
echo of the onslaught of the forces of Gog in Ezekiel on Jerusalem. 
This expectation has undergone many developments in the 
interval, and reappears in a duplicated form under the actual 
designation of Gog and Magog in xx. 7—10, where it represents 
the last uprising of the powers of evil before their final destruc- 
tion by fire from heaven. But the present context (xvi. 13-16) 
reproduces an earlier form of this expectation, and this form of it 
is referred to twice elsewhere in the book—in xiv. 14, 18-20, and 
xix. 11-21. In these three passages, which refer to a universal 
insurrection of the heathen nations at the instigation of the demons 
and the Beast and the False Prophet, Jefore the Messianic Kingdom, 
the forces of evil are destroyed by the Messiah, and the Beast and 
the False Prophet cast into the lake of fire, whereas in the final 
insurrection of the heathen nations due to the direct instigation 
of Satan at the close of the Messianic Kingdom they are annihilated 


XVI. 12-14. | PARTHIANS AND KINGS OF THE EARTH 47 


by fire from heaven, and Satan himself cast into the lake of fire, 
where already were the Beast and the False Prophet. 

Further, it is to be observed that the uprising of the kings 
of the East against Rome is only the preparatory step to their 
conflict with the Lamb, as we see in xvii. 12-17. Hence their 
combination here (xvi. 12) with the kings of the whole earth 
(xvii. 14) to resist the Lamb. 

12. The march of the kings of the East against Rome, which 
is described more fully in xvii. 12-13, 17, 16. 

τὸν ποταμὸν . . . Εὐφράτην. Cf. ix. 14. 

ἐξηράνθη τὸ ὕδωρ αὐτοῦ. For the idea cf. Ex. xiv. 21; 
Josh. ili. 13-17; Isa. xi. 15 sq., xliv. 27, li. 10; Jer. xxviii. (li.) 36 ; 
Zech. x. 11; 4 Ezra xiii. 43-47. 

ἑτοιμασθῇ. Cf. Isa. xl. 3, ἑτοιμάσατε τὴν ὁδόν. For the use 
of this verb in the second Woe, cf. ix. 15. It is a favourite with 
our author : cf. viii. 6, ix. 7, xii. 6, xIx. 7, XxI. 2. 

18, 1400, 16. The gathering together of all the kings of the 
earth to war against God and Christ. Cf. Ps. ii. 2. See note 
above on 12-16. 

13. Three unclean spirits from the Dragon (ze. Satan: cf. 
xil. 3, 9), the Beast, and the False Prophet (16. the second Beast) 
go forth to call together the kings of the earth. Cf. 1 Kings 
xxii. 22. Contrast the three angels in xiv. 6 sqq. 

τοῦ ψευδοπροφήτουι Here for the first time the second Beast 
(xiii. 11 sqq ) is so designated. 

πνεύματα. .. ἀκάθαρτα. Cf. Matt. x. 1; Mark i. 23, etc. 

[ὡς βάτραχοι.] First we observe that the construction is 
unigue in the Apocalypse. According to the universal usage 
outside the present passage we should here have ὡς βατράχους, 
as indeed 8* and many cursives actually do read. But the best 
authorities support the abnormal text. However, as we shall see 
on the next verse, the context requires the excision of ὡς 
βάτραχοι. . . σημεῖα as a marginal gloss subsequently incorpor- 
ated in the text. As regards the use of the phrase, it may be 
observed that frogs were regarded in the Zend religion (see 
S.B.£. iv. 171, note) as the source of plagues and death. In 
Hermas, Vzs. iv. 1. 6, locusts of a fiery colour are seen by the 
Seer coming forth from the mouth of a great monster: ἰδοὺ 
βλέπω θηρίον μέγιστον. .. καὶ ἐκ τοῦ στόματος αὐτοῦ ἀκρίδες 
πύριναι ἐξεπορεύοντο. This conception combines the ideas under- 
lying ix. 3 and xvi. 13. Frogs were regarded as the agents of 
Abriman: cf. Plut. de [side, 46 (Moffatt). 

14, [εἰσὶν yap πνεύματα δαιμονίων ποιοῦντα σημεῖα.) There are 
difficulties attaching to this clause. 1. It has been taken paren- 
thetically by Bousset and Holtzmann as an explanatory remark of 
our author: “ there are, to wit, demonic spirits, sign workers” (as 


48 THE REVELATION OF ST. JOHN [XVI. 14. 


their masters, xill. 13,14). The phrase πνεύματα δαιμονίων should 
be rendered “spirits, that is, demons,” 2.6. “demonic spirits,” as in 
Luke iv. 33, πνεῦμα δαιμονίου ἀκαθάρτου -- “ἃ spirit, that is, an 
unclean demon.” The genitive is one of apposition or defini- 
tion: cf. ii. 10, 6 στέφανος τῆς ζωῆς. Demons have no spirits, but. 
are themselves spirits. According to 1 Enoch xv. 8, 9, 11, 
XVi. I, XiX., xcix. 7, the demons were the spirits which went forth 
from the antediluvian giants on their destruction, these giants 
being the children of the fallen angels and the daughters of men 
(cf. Gen. vi. 1). These demons were not to incur punishment 
till the final judgment: cf. Matt. viii. 29; 1 Enoch xvi. 1; 
Jubilees x. 5-11. They were subject to Satan as in our text: 
cf. Matt. xii. 24-28. 2. Or it may be rendered: “they are, to 
wit, demonic spirits, sign workers.” But however we take this 
clause it is of the nature of a gloss. 

t& ἐκπορεύεται +.—This—the best attested text—is wholly 
unsatisfactory. S* and several cursives read ἐκπορεύεσθαι. 
Though this is less unsatisfactory it is against our author’s usage 
as well as against Greek idiom. The context undoubtedly 
requires ἐκπορευόμενά, since without this participle the construc- 
tion and meaning are both defective. For the preceding words 
εἶδον ἐκ τοῦ στόματος τοῦ δράκοντος. .. πνεύματα τρία are 
incomplete in both respects without the participle ἐκπορευόμενα. 
The phrase ἐκ τ. στόματος. . . ἐκπορεύεσθαι is of frequent 
occurrence in our text: cf. 1, 16, ix. 17, 18, Xi. 5, xix. 15, 21. 
Thus we should read εἶδον ἐκ τ. στόματος τ. δράκοντος. . . πνεύματα 
τρία. .. ἐκπορευόμενα (cf. i. 16 for the same separation of ἐκ τ. 
στόματος and the verb), and translate: ‘and I saw from the 


mouth of the dragon. . . three unclean spirits going forth.” 
The present text εἶδον ἐκ τ. στόματος. . . πνεύματα τρία without 


a participle, which at once explains the ἐκ and completes the 
sentence, is, so far as 1 am aware, unexampled, and yet it has 
been thoughtlessly accepted by every grammarian and student of 
the Apocalypse, perhaps in many cases from the idea that any 
construction is possible in this Book. 

Hence, since for ἃ ἐκπορεύεται we must read ἐκπορευόμενα 
and connect it with εἶδον ἐκ «rA., we conclude that εἰσὶν yap. . . 
σημεῖα is a marginal gloss, and likewise ὡς Barpagoxr if this is the 
earliest form of this phrase. Thus ὡς βάτραχοι... σημεῖα was 
originally a marginal gloss which on its incorporation into the text 
brought about the change of ἐκπορευόμενα into ἃ ἐκπορεύεται. 

τῆς οἰκουμένης ὅλης. Cf. iii. ro, xii. 9, for the same phrase 
and the same thought connection. 

συναγαγεῖν αὐτοὺς κτλ. Cf. xx. 8. 

τῆς ἡμέρας τῆς μεγάλης τοῦ θεοῦ. This is the great day of 
Yahweh’s reckoning with the ungodly nations. Cf. 2 Pet. iii, 12, 


XVI. 14-16.] XVI. [5 TO BE RESTORED BEFORE III. 3" 49 


ἡ τοῦ θεοῦ ἡμέρα. See Charles’ Lschazology? (see Index), also the 
authorities quoted in the note of vi. 17 of our text. 

τοῦ θεοῦ τοῦ παντοκράτορος. A divine title frequently found in 
our author: cf. i. 8, iv. 8 (note), xi. 17, xv. 3, xvi. 7, xix. 6, 15, 
ΧΧΊ. 22, 

15. With Konnecke (Zmendationen zu Stellen NT. 35-37, 
whose work I have not seen; the reference I owe to 
Moffatt) this verse is to be taken as an intrusion here. 
Originally either it stood between iii. 32 and 3°, where it would 
complete the ἰδού series of ii. 22, 111. 9, 20, or it should with 
Beza be transposed before ii. 18. I therefore bracket it with 
most modern critics in its present context. 

What Konnecke’s arguments are I do not know, but the 
cogency of his suggestion manifests itself on a comparison of 
15 with 111, 2-4. To see how fitly it comes in after iii. 3% we 
have only to compare ἰδοὺ € ἔρχομαι with the series of verbs so 
introduced 1 in ii. 22, ill. 9, 20: ὡς κλέπτης" μακάριος ὁ γρηγορῶν 
καὶ τηρῶν᾽ τὰ ἡμάτια αὐτοῦ (xvi. I aay with γίνου 1S a ag in 11]. 2 and 
ἐὰν οὖν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης in iii. 3° (observe also the 
use of τηρεῖν though without an expressed object in ii. 3% and 
οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν in iii. 4): iva μὴ γυμνὸς περιπατῇ 
(xvi. 15) with περιπατήσουσιν μετ᾽ ἐμοῦ ἐν λευκοῖς in 111. 4, and 
the remaining words καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ with ἵνα 

. μὴ φανερωθῇ ἡ ἡ αἰσχύνη τῆς γυμνότητός σου, ili. τ8. κλέπτης 
and γρηγορεῖν occur only in xvi. 15 and ili. 2-3 in our author. 

This verse implies that the sixth Bowl will take the world by 
surprise. But it is hard to see how the elaborate preparations 
of the kings of the East followed by those of all the kings of the 
world could do so. Finally, the utter inappropriateness of 15 
in its present context is further evident from the fact that all the 
faithful have already been removed from the earth. 

This verse forms one of the seven beatitudes in the Apoca- 
lypse : i. 3 (ill. 3) (xiv. 13), xix. 9, xx. 6, xxil. 14,7. When xvi. 15 
is restored to its original context, we find a special appositeness in 
their order: first beatitude (1. 3) deals with those who read the 
prophecy ; the second (iii. 3, 2.6. xvi. 15) with those who watch 
and keep their garments clean: the third, xiv. 12-13 (to be read 
after xili. 15), with those who die in the Lord in the last persecu- 
tion: the fourth, xix. 9, with those who are invited to the marriage 
supper of the Lamb: the fifth, xx. 6, with those who share in the 
first resurrection: the sixth, xxii. 14, with those who had washed 
their garments and had permission to eat of the tree of life 
during the Millennial Kingdom: the seventh, xxii. 7, with those 
who keep the words of this Book. 

16. This verse should follow immediately on 14, = 15 be 
transferred to its original context between iii. 35 and iii. 3°. 


VOL, 11.---- 4 


50 THE REVELATION OF ST. JOHN = [XVI 16. 


συνήγαγεν. Neuter nouns in the plural are followed either by 
the singular (viii. 3, xiii. 14, xiv. 13, xvi. 14, etc.) or plural verb 
in the Apocalypse, but mostly by the latter. 

τὸν καλούμενον. Cf. i. 9, xi. 8, ΧΙ]. 9. 

ἜἘβραϊστί. See ix. 11. 

“Ap Mayeddév. No convincing interpretation has as yet 
been given of this phrase, which should probably be trans- 
lated “the mountains of Megiddo.” The city Megiddo was 
notable as the scene where Barak and Deborah overthrew the 
forces of Sisera by “the waters of Megiddo” (Judg. v. 19-21), 
and Pharaoh Necho defeated and slew Josiah, z.¢., in “the plain 
of Megiddo” (2 Kings xxiii. 29, 30; 2 Chron. xxxv. 22; Herod. 
il. 159). But the phrase “ mountains of Megiddo” is not found 
elsewhere. Owing to this fact it has been proposed by Hilgen- 
feld to take “Ap Μαγεδών 85 -Ξ δ) 1Y, where, Ἵν ΞΕ yp = “city of 
Megiddo.” Volter regards “Ap as= 18, “land.” But both these 
conjectures have failed to meet with acceptance. It is best at 
present to regard the first element in the phrase as = 
“mountains”; for the final conflict in Ezek. xxxviii. 8, 21, 
XXXIX. 2, 4, I7—a passage which influenced our author in 
xx. 8—11—was to take place on “the mountains of Israel.” In 
Dan. xi. 45 the writer expected that Antiochus would meet his 
end “between the sea and the glorious holy mountain.” Since 
Megiddo is not associated with any eschatological expectation, it 
is possible some corruption underlies this word. Hence 
the phrase in Daniel, “glorious holy mountain” (=Mt. 
Zion), as well as the expression in Ezekiel, ‘ mountains of 
Israel,” may give some support to the conjecture cited by Cheyne 
(Encyc. Bib. i. 311) that “Ap Μαγεδών -- 12} 17, his “ fruitful 
mountain.” This would associate the battle scene with Jeru- 
salem as in Joel ili. 2; Zech. xiv. 2 sqq.; 1 Enoch lvi. 7, 
xc. 13-19. As Rome was to be laid desolate by the kings of the 
East, xvi. 12, xvii. 16-17, so (after the destruction of the kings of 
the East—see xix. 13 #.) the kings of the whole earth were to be 
destroyed in the neighbourhood of Zion. Now, since xvi. 14, 16and 
xx. 8-1o are both ultimately derived from Ezek. xxxvili.—xxxxix., 
and since in xx. 8-10 the scene of the last great struggle at the 
close of the Millennial Kingdom is placed in the neighbourhood 
of the Heavenly Jerusalem (which has taken the place of the 
Old), it is possible that “Ap Mayeddév may be a corruption either 
for 11) 15= “his fruitful mountain,” as above suggested, or for 


AWAY, “the desirable city ” (z.e. Jerusalem: cf. ΠῚ ΘΠ prs, “the 


desirable land,” ἀπ. Palestine, Jer. iii. 19 ; Zech. vii. 14). The 
latter suggestion derives some countenance from xx. 9, τὴν πόλιν 
τὴν ἠγαπημένον, which is there surrounded by the hostile armies 


XVI. 16-18.] THE SEVENTH BOWL 51 


of Gog and Magog. But everything connected with the text and 
meaning of the phrase is uncertain. Hence Gunkel, followed by 
Cheyne and Bousset, conjectures in his Schopfung und Chaos, 263- 
266, that we have in this mysterious phrase a survival of some 
ancient myth—no longer intelligible to our author—which associ- 
ated the final conflict of the gods with some ancient mountain. 
Hommel’s suggestion that the phrase goes back to 7}19 17 
(Isa. xiv. 13) = “‘the mountain in the north where the gods meet,” 
springs from the same view of the passage. Hence Bousset con- 
cludes that the context here goes back to an ancient myth which 
described the assault on the holy mountain of the gods by an 
army of demons mustered by certain evil spirits. To this myth 
our author in Bousset’s opinion gave an historical character by 
connecting it with the Parthians. See Nestle’s art. in Hastings’ 
D.B. ii. 304 sq. 

17-21. The seventh Bowl. Just as the fifth and sixth Bowls 
showed undeniable affinities with the first and second Woes, so the 
seventh Bowl appears to be slightly related to the third Woe, xi. 
14-19. In xvi. 17 a voice from heaven declares that the punish- 
ment of the heathen and of the great city of Rome is now com- 
pleted in the pouring out of the seventh Bow] with the results about 
to be recounted. In xi. 18" it is said that the time has come for 
“destroying those who destroy the earth”: cf. xix. 2. This con- 
nection is indeed slight in itself, but there are others, for the 
“earthquake and great hail” in xi. 19 are described at some 
length in xvi. 18-21. 

ἐξέχεεν. . . ἐπὶ τὸν ἀέρα. On this visitation on the air cf. 
ix. 2. The construction with ἐπί here is extraordinary: see 
note on I. 

ἐκ τοῦ ναοῦ ἀπὸ τοῦ θρόνου. A divine voice was heard coming 
from the Temple in xvi. 1. Here the place whence it comes is 
more nearly defined. Throughout the Apocalypse the throne is 
connected with the Temple, though at times it is impossible to 
visualize the vision. But, as we have seen in the note on iv. 2, 
the combination of the Temple and throne scenery goes far back 
into Judaism. 

φωνὴ... ἀπὸ τοῦ θρόνου. So also in xix. 5. It is note- 
worthy that in exactly a similar connection our author uses 
ἐκ Tod θρόνου in xxi. 3. 

γέγονεν. Cf. xxi. 6. The great voice from the throne, which 
had commanded these plagues, xvi. 1, now proclaims that they 
are at an end. 

18. ἀστραπαὶ καὶ φωναὶ καὶ Bpovtai. See notes on iv. 5, 
Vill. 5. 

σεισμὸς... μέγας. Cf. viii. 5, xi. 109. 

οἷος οὐκ ἐγένετο ἀφ᾽ οὗ ἄνθρωποι ἐγένοντο ἐπὶ τῆς γῆς. The 


52 THE REVELATION OF ST. JOHN [XVI. 18-20. 


phraseology is borrowed from Dan. xii. 1. Cf. Theod. θλίψις, 
ola οὐ γέγονεν ἀφ᾽ ἧς γεγένηται ἔθνος ἐν TH γῇ (ἐπὶ τῆς γῆς, AQ), 
and the LXX ola οὐκ ἐγενήθη ἀφ᾽ οὗ ἐγενήθησαν. Here the ἐπὶ 
τῆς γῆς is found both in our text and Theod.—a fact which may 
point to the presence of y182 in the text of Daniel in the 
1st cent. A.D. Our text is clearly an independent rendering of 
Dan. xii. τ. Cf. Ass. Mos. viii. 1, “ira quae talis non fuit in illis.” 

19. [καὶ ἐγένετο. . . εἰς τρία μέρη] καὶ οἱ πόλεις τῶν ἐθνῶν 
ἔπεσαν. I have bracketed the first clause; for εἰς τρία μέρη is 
against the usage of our author, who would have written eis 
μέρη tpia: cf. xvi. 13, xxi. 13 (four times). Moreover, there ᾿ 
is no hint in xvii.—xviii. that Rome had suffered from a violent 
earthquake. Rome is dealt with in the words which follow—xat 
Βαβυλῶν κτλ. These words prepare the reader for xvil.—xviii. 

ἐγένετο... . εἰς. Cf. Acts v. 36. In viii. 11 of our author 
the text is corrupt. 

ἡ πόλις ἡ μεγάλη. Here as in xiv. 8 (see note) it is Rome, 
not Jerusalem, that is designated as “Babylon the Great.” 
Jerusalem had already been in part overthrown by an earth- 
quake in xi. 13: 7000 of its inhabitants had been thereby 
destroyed and the rest had repented. Here, according to the 
interpolator, it is Rome that is visited by an earthquake, and that 
an earthquake such as had never yet been experienced on earth, 
and yet in xvii. 3-4 Rome appears not to have suffered in this 
earthquake in the least degree. Its final overthrow and destruc- 
tion are yet to come in xvii.—xviii. This judgment and that of 
the great hail do not lead men to repent: rather they blas- 
pheme the more: cf. ver. 21. To identify Babylon here with 
Jerusalem, as is done by J. Weiss, Moffatt, and some other 
scholars, is against the whole context and the right conception of 
XVii.—XViil. . 

ἐμνήσθη δοῦναι. The passive use of μνησθῆναι is found in 
Ezek. iii. 20 (οὐ μὴ μνησθῶσιν ai δικαιοσύναι αὐτοῦ), xviii. 22, 24. 
It is found also in Acts x. 31 and elsewhere. As regards the 
construction we should compare xi. 18, ἦλθεν ὁ καιρὸς... 
δοῦναι, xvi. 9, οὐ μετενόησαν δοῦναι. In Ps. cix. τό and Ο111. 18 we 
find the infinitive in Hebrew after 751. 

τὸ ποτήριον Tod οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ. See notes 
on xiv. 8, το. The expression τοῦ θυμοῦ τῆς ὀργῆς recurs in xix. 
15. In Isa. vii. 4; Jer. iv. 26, xxv. 16 (xlix. 37), XXxil 45 
(xxv. 37); Lam. i. 12, ἢ. 3, iv. τὰ} Ezek. xxiii. 25 ; Hos. xi. 9; 
Nah. i. 6, we find the combination ὀργὴ θυμοῦ (=x nN). 
The order θυμὸς ὀργῆς is infrequent in the LXX but it is found: 
cf. Isa. ix. 18. 

20. πᾶσα νῆσος ἔφυγεν. Cf. vi. 14, πᾶν ὄρος καὶ νῆσος... 
ἐκινήθησαν. 





XVI. 20-21.] THE SEVENTH BOWL 53 


οὐχ εὑρέθησαν. Cf. v. 4, xii. 8, xiv. 5, xviii. 21, xx. 11 (ἔφυγεν 
ἡ γῆ + - . Kal τόπος οὐχ oe ἃ familiar Hebrew expression 

ΟΝΥῸΣ No) : cf. Ps. xxxvi. (xxxvii.) 36. 

ὄρη οὐχ εὑρέθησαν. This disappearance of the mountains is 
one of the signs of the end of the world: cf. vi. 14; also Ass. 
Mos. x. 4, “ And the high mountains shall be made low, and 
the hills shall be shaken and fall,” also 1 Enoch i. 6. In 
later Christian Apocalyptic this idea is found not unfrequently : 
cf. Sibyl. Or. viii. 234, 236, ὑψώσει δὲ φάραγγας, ὀλεῖ δ᾽ ὑψώματα 
βουνῶν, ὕψος δ᾽ οὐκέτι λοιπὸν (so Hase) ἐν ἀνθρώποισι φανεῖται. 
ἶσα δ᾽ ὄρη πεδίοις ἔσται καὶ πᾶσα θάλασσα οὐκέτι πλοῦν ἕξει. 

A Latin translation of viii. 217--250 is given in Augustine, De 
Civitate Dei, xviii. 23: 


* Dejiciet colles, valles extollet ab imo. 
Non erit in rebus hominum sublime vel altum. 
Tam aequantur campis montes et coerula ponti 
Omnia cessabunt.” 


Lactantius, Div. Jnstit. vii. 16, 11, “ Montes quoque altissimi 
decident et planis aequabuntur, mare innavigabile constitue- 
tur.” 

The idea underlying these passages is to be carefully dis- 
tinguished from that which appears in the Zend religion to the 
effect that the mountains, being the work of the evil spirit 
Ahriman, would disappear with him, and the new earth would be 
“an iceless, slopeless plain ; even the mountain whose summit is 
the support of the Kinvat bridge they keep down, and it will 
not exist,” Bund. xxx. 33 (S.B.Z. v. 129 sq.). The object of the 
earth being made a smooth plain was, as Boklen states (Zschat- 
ologte, p. 133), to make intercourse easy for the renewed humanity. 
In this connection, cf. Sib. Or. iii. 776 sqq. 

Yet another idea underlies the use of analogous phrases in 
Isa. xl. 4; 1 Bar. v. 5-9; Pss. Sol. xi. 5. 

21. χάλαζα μεγάλη. So also in xi. 19. Probably the 773 
a3 of Ex. ix. 24—the seventh of the Egyptian plagues. 

ὡς ταλαντιαία. A talent (τάλαντον -- 33) weighed something 


between 108 and 130 lbs. The word ταλαντιαῖος is found in 
Polybius and Josephus, as Swete points out. 

ἐβλασφήμησαν . . . τὸν θεόν. As in xvi. 9, 11 50 here the 
effect of the judgment is only to harden the hearts of the heathen 
nations. This attitude of theirs stands in contrast with that of 
the Jews in xi. 13. 

σφόδρα. Here only in our author. It stands last like ἽΝ 
in Hebrew, not only here but elsewhere in the N.T. Cf. Matt. 
il. 10, xxvi. 22; Mark xvi. 4, etc. But in all such cases σφύδρα 


54 THE REVELATION OF ST. JOHN [XVII. 81. 


follows immediately after the adjective it qualifies, whereas here, 
as occasionally in the case of the Hebrew “Nd, the adjective and 


adverb are sundered. 


CHAPTER XVII. 
§ 1. Contents and Authorship. 


This chapter begins with a promise on the part of an angel to 
the Seer to show him ‘‘the judgment of the Great Harlot,” but 
throughout the chapter this subject is not referred to save once 
(in xvii. 16), and alike the vision in xvii. 3°-6 and its interpreta- 
tion by the angel are concerned with the Beast, which according 
to the present form of the text symbolizes the demonic Nero, or 
Nero returning from the abyss to lead the Parthian powers 
against Rome. The judgment of the Great Harlot is given at 
length in xviii. 

But if we are to give the subject the fuller treatment it 
demands, we soon recognize that xvii. cannot be treated apart 
from xviii. Thus in xvii. 1 an angel summoned the Seer to 
show him “the judgment of the Great Harlot,” and transported 
him in the spirit (xvii. 3) to the wilderness, where he had a vision 
of the woman and of the scarlet Beast, whereon she sat, with its 
seven heads and ten horns. Now the woman was magnificently 
arrayed in purple and scarlet and adorned with gold and precious 
stones, and on her forehead she bore the name of Babylon, the 
mother of fornication and abomination, and she was drunken 
with the blood of Christian martyrs (xvii. 4-6). And when the 
Seer was filled with amazement at what he saw, the angel turned 
aside from his original purpose of showing him the judgment of 
the Great Harlot, and proceeded to explain the hidden meaning 
of the woman and the Beast with the seven heads and ten horns. 
The Beast, said the angel, ‘“‘ was and is not and is about to come 
up out of the abyss and goeth to destruction,” and all the faith- 
less upon earth shall marvel at his return after his death (xvii. 
7-8), but they that are wise will not do so; for they will see that 
the seven heads are seven kings, of whom the sixth is at present 
reigning. This sixth would in due course be succeeded by the 
seventh, who would reign but a short time. And on the death 
of the seventh king would follow an eighth, who was in reality 
the Beast—and yet he would not be the eighth king, since he 
was actually one of the seven (xvii. 9-11). (The Beast is clearly 
here the demonic Nero returning to earth from the abyss.) 

So much for the seven heads. As for the ten horns, these 
are ten subordinate kings who will shortly come into their royal 
authority, and with one accord will, through the ordinance of 


—————— ee “““φ“Φ«ρο«ψἕοὦΨ« το 


XVII. 51] CONTENTS AND AUTHORSHIP 55 


God, place all their power at the disposal of the Beast, and the 
Beast and these kings will hate the Harlot, and destroy her by 
fire (xvil. 12-13, 17, 16). And having destroyed the Harlot 
they will go to war with the Lamb, but they will be overcome by 
the Lamb and His followers (xvii. 14, a conquest implied by 
xix. 13). Now the Harlot is none other than the city Rome 
(xvii. 18), whose doom is described in the vision that follows. 

So much for the thought of the chapter as it stands. But the 
order of events is strange and unexpected. Though the Seer 
has promised in xvii. 1 a vision of the judgment of the Great 
Harlot, in all the verses that follow there is not a reference to 
this subject save in xvii. 16. ‘The promise, in fact, is not 
redeemed till xviii., for the single mention of this judgment in 
xvii. 16 cannot be regarded as a fulfilment of it. xviii. is 
necessarily introduced by the technical phrase pera ταῦτα εἶδον, 
since other weighty subjects have intervened between xvii. 1 and 
its fulfilment in xviii. 

The irregular character of this chapter prepares us for the 
conclusion which a detailed study of it makes manifest, 2.4. that 
our author is here using sources which for convenience’ sake are 
here designated as A and B. A=1°~2, 3-6, 7, 18, and some 
clauses in 8-10. B is fragmentary: 11-13, 17, 16 (see § 5). 
The order of the words in A is Semitic, but not in B, and 
whereas the diction and idiom in both show indubitable traces 
of our author’s hand, they just as indubitably contain idioms 
which are against his usage (§ 3). Again, though the thought 
underlying the pvesent form of the chapter is that of our author, 
even the most superficial criticism makes it clear that this 
thought is superinduced, and that the meaning of the symbol 
“the Beast” has been transformed by additions to the text. 
Thus in A the Beast symbolized the Roman Empire, a meaning 
which still survives in xvii. 3, whereas in B it symbolized the 
living Nero returning from the East at the head of the Parthian 
kings in order to destroy Rome (§ 4). By certain additions in 
xvii. 8, τι the Beast has come to symbolize Nero vedivivus or 
the demonic Nero coming up from the abyss—an expectation 
prevalent from go A.D. onwards in many Christian communities. 

There are certain dislocations of the text. Thus xvii. 17 
should be transposed before xvii. 16, and xvii. 14—an addition 
of our author—should be placed after xvii. 16, since it deals 
with the destruction of the Beast and his Parthian allies, who in 
XVii. 17, 16 have already destroyed Rome. There are two 
glosses, one in xvii. 9, which gives an alternative and wrong 
interpretation of the seven heads in xvii. 9, and another in xvii. 
15, which was originally a marginal gloss on ἐπὶ ὑδάτων in xvii. 1 
and has got wrongly thrust into its present position (§ 4). 


56 THE REVELATION OF ST. JOHN [XVII. § 2-8. 


In the Introd. to xviii. we shall find grounds for regarding A 
and xviii. as derived from one and the same source. 


§ 2. The order of the Words. 


So far as the order of the words goes, this chapter falls into 
two parts. xvii. 1-10 is Hebraic as to order. Thus the verb 
precedes the object three times in xvii. 7, twice in xvii. 3, and 
once in xvii. 1, 6. In xvii. 8 the verb precedes the subject 
twice, and once in xvii. r and 2. In xvii. 4-5 there are only 
substantive sentences. 

In xvii. 11-17 the order is decidedly non-Semitic. Only once, 
Ζ.6. in xvii. 17, does the verb precede the subject, whereas the 
object, and also the subject where expressed, precede the verb 
twice in each of the verses xvii. 12, 13, 16 (2:6. six times 
in three verses). Again, in each of. xvii. 14, 16, 17 the order 
subj. vb. obj. occurs once, and in each of xvii. 14, 15 the 
order subj. and vb. It is true that in some of these cases the 
order is quite good Semitic, inasmuch as its unusualness serves 
to mark emphasis, opposition, or the like: but in respect of order 
XVii. 11-17 is, as a whole, non-Semitic and differs in this respect 
from xvii. 1-10. Such a fact can hardly be accidental, and must 
be accounted for. The linguistic character of xvii. 11-17 is 
almost without parallel in the rest of the book save in xi. 1-13, 
which on these and other grounds we were obliged to attribute 
to a Greek or Aramaic source (see i. p. 270 sqq.). Amy theory 
as to the authorship of xvit. should account for these facts. So far 
as these facts go we are predisposed to assign xvii. 1-10 and 
xvii. 11-17 (or the original forms of these; for they exhibit 
undoubted marks of revision, as we shall see presently) 20 different 
sources, the latter apparently to a Greek source. 


§ 3. The diction and idiom of this Chapter show manifest traces of 
the hand of our author (in the way of revision, as we shall 
see later), but they are frequently against his usage. 


(a) Traces of the hand of our author, espectally in xvit. 1-9, 14 
(which verse is wholly from his hand).—xoi ἦλθεν... δείξω in 
xvii. 1, recurs in xxi. 9: indeed every word and phrase of xvii. 1 
are from our author. Thus εἷς ἐκ is his universal usage. On 
ἐλάλησεν. . . λέγων and δείξω σοι see iv. 1%. In xvii. 3, ἀπή- 
νεγκεν . . . ἐν πνεύματι recurs in xxi, το. The constructions 
καθημένης ἐπὶ ὑδάτων, xvil. 11 and καθημένην ἐπὶ θηρίον in xvii. 3 


1 If, as we shall seek to prove, part of xvii. 1 has come from a source, then 
the form of the phrase καθημένης ἐπὶ ὑδάτων πολλῶν seems to come from our 
author ; for the phrase is clearly derived from Jer. li. (xxviii.) 13, and since 
καθῆσθαι is never used as a translation of 73 which is in the original here, 





XVII. § 3.] DICTION AND IDIOM 57 


are also his idiom (see iv. 2, note). περιβεβλημένη Cc. acc. xvii. 4 
(see iii. 5, note); also ἐπὶ τὸ μέτωπον αὐτῆς, xvil. 5 (see vii. 3 7.) ; 
also of κατοικοῦντες ἐπὶ τῆς γῆς, xvii. 8! (see 1. p. 336, and con- 
trast of κατοικοῦντες τὴν γῆν, XVil. 2); also ἦν καὶ οὐκ ἔστιν καὶ 
μέλλει ἀναβαίνειν. . . ὑπάγει and ὅτι ἦν. . . πάρεσται in xvii. 8 ; 
ὧδε... σοφίαν (cf. xili. 18) in xvii. 9g; ὃ ἦν. .. ἔστιν and καὶ 
εἰς ἀπώλειαν ὑπάγει in xvil. 11, and οἵτινες (-- οἵ) in xvii. 12. 
xvii. 14 is wholly from his hand: with οὗτοι. . . νικήσει αὐτούς 
cf. xiii. 7, which is his; with κύριος. . . βασιλέων cf. xix. 16— 
while πιστός is often used by him. In xvii. τό we have an instance 
of an idiom used by our author ; 2.6. ἠρημωμένην ποιήσουσιν αὐτήν: 
cf. ΧΙ. 15, xxi. 5. In xvii. 17 with τελεσθήσονται cf. x. 7, xv. 8, 
ἈΠῸ} 5) 7. 

(ὁ) Ldtom and diction against his usage.—In xvii. 2, ot κατοι- 
κοῦντες τὴν γῆν Conflicts with the universal usage of our author: 
see vol. 1. p. 336, and note on xi. το. γέμοντα ὀνόματα, xvii. 3 (3°) 
—elsewhere c. gen. See ἢ. on xvii. 3. In xvii. 8 γέγραπται ἐπὶ 
τὸ βιβλίον is against his usage ; for in this phrase we have always 
γράφεσθαι ἐν τῷ βιβλίῳ elsewhere: cf. (i. 3) ΧΗ]. 8, xx. 12, xxi. 27 
[xxil. 18, 19]. In different phrases γράφειν ἐπί cum acc. is found : 
cf. 11. 17, ἐπὶ τὴν ψῆφον... γεγραμμένον : 111. 12, γράψω ἐπ᾽ αὐτὸν 
τὸ ὄνομα: cf. also xix. 16. The order in αὐτὸν δεῖ is against his 
usage, xvii. 1o—elsewhere δεῖ precedes: cf. x. 11, xx. 3, xi. 5: 
ἐκ τῶν ἑπτά, xvil. 11—elsewhere in Apoc. always εἷς ἐκ : cf. v. 5, 
vi. 1 (2s), Vii. 13, ix. 13, xiii. 3, XV. 7, XVII. I, XXi. ὃ. 

In xvii. 8, which like xiii. 8 is a rendering of the same Hebrew 
source, the split relative is not reproduced in the Greek, though 
it isin xiii. 8. In xvii. 15 οὗ is used, though our author uses ὅπου 
always elsewhere (but this verse is a gloss on xvil. 1). γνώμη in 
XVii. 13, 17 is not found elsewhere in the Apoc., and the form of the 
enumeration in xvii. 15 is not that of our author. Here ὄχλοι is 
substituted for λαοί: see note zm Joc. Finally, in xvii. 17 ἄχρι is 
followed by the indicative (by the subjunctive in inferior MSS) 
but elsewhere in our author by the subjunctive: see ii. 25, note. 

From (4) we see that this chapter exhibits many constructions, 
which are against our author’s usage elsewhere in the Apocalypse. 

On the other hand, (a) just as decidedly exhibits his handi- 
work. Since the thought underlying the fresent form of the 
text is that of our author, the obvious hypothesis is that he is 
making use of sources, which he revises and recasts to suit his 


κατασκηνούσης (as in the LXX) would be the natural rendering. But our 
author could not use this latter participle, since it is reserved by him for 
dwellers in heaven ; see note on xvii. 1. Hence we have καθημένης ἐπὶ ὑδάτων 
instead possibly of κατασκηνούσης ἐπὶ ὑδάτων. 

1 Since this verse has been recast by our author, this form of this phrase 
instead of that in xvii, 2 may be due to him. 


58 THE REVELATION OF ST. JOHN [XVII. ὃ 3-4. 


own purpose. In other words, the evidence of this section tends to 
prove that not only is xvit. 11-17 based on a source, as we inferred 
in § 2, but also xvit. 1-10, 18. 

Further research will define more closely the extent and 
character of these sources. But first of all we must show that 
the conclusions provisionally arrived at from the form of the text 
are confirmed by the subject-matter. Hence we shall now 
proceed to prove that the chapter as it stands is of a composite 
nature. 


§ 4. The text is deranged and composite—being based on two 
Sources. 


The text is deranged, however we may account for it. For 
whereas in xvii. 7 the angel promises to disclose the mystery of 
the woman and the Beast (which the Seer had already seen in 
xvii. 3) and in this order, he at once proceeds to tell the mystery 
of the Beast, and there is no mention of the woman till xvii. 18. 
Hence the natural position of xvii. 18 is immediately after 
xvil. 7. Again, xvii. 17, which gives the explanation of xvii. 13, 
can hardly have been read unless in immediate connection with 
xvii. 13: ζ.5. 13, “These have one mind, and they give their 
power and authority unto the beast. 17. For God did put into 
their hearts to do His mind [and to come to one mind], and to 
give their kingdom unto the beast,” etc. 

The chapter is also composite. We have already seen in 
§ 3 that whereas certain parts of the chapter show clear traces 
of the hand of John, the phraseology of certain other parts is 
decidedly against his usage. We have also seen in § 2 that the 
order of the words in xvii. 1-10 is Semitic, whereas that in 
XVll. 11-17 is not so. Now, if with these facts we combine the 
further one that, whereas xvii. 1-10 culminates in a prediction 
of the death of Titus (xvii. 10), the other (xvii. 11-17) culminates 
in a prediction of the destruction of the Harlot City (xvii. 16), 
we can hardly evade the conclusion that behind these two 
sections there were two independent sources. But there is 
another indication of the independence of these two sections. 
In xvii. 3, 7 the Beast can only be the Roman Empire, whereas 
originally in xvii. 11-13, 17, 16 the Beast was not the Roman 
Empire (as originally in xvii. 3-10), but the living Nero 
returning from the East at the head of the Parthian kings. 

That our author, therefore, has laid two sources under 
contribution is to be concluded from the above phenomena, 
in the first of which the Beast represented the Roman Empire, 


11 have thus on largely independent grounds arrived at the same con- 
clusions as Wellhausen (Azalyse, 26-29) on the original sources of this 
chapter. 


XVII. § 4-5.] THE TWO SOURCES A AND Β 59 


whereas in the second it represented the living Nero returning 
from the East at the head of the Parthian hosts (cf. xvi. 12). 

To the above evidence of the compositeness of this chapter 
we might add the twofold explanation of the seven heads in 
xvii. g-10 as symbolizing seven hills and seven kings: the 
glaring contradiction between xvii. 16, where the ten horns are 
represented as God’s agents in destroying Rome, although they 
had themselves been a/ready destroyed by the Lamb and His 
followers in xvii. 14,1 and the belated gloss in xvii. 15, which 
has no ratson détre in its present position but was obviously 
added by a stupid scribe originally in the margin opposite xvii. 1 
as an explanation of τῆς πόρνης... τῆς καθημένης ἐπὶ ὑδάτων. 


§ 5. Zhe two Sources A and B, and their dates. 


In the determination of these two sources I agree on the 
whole with Wellhausen.? A consists, according to this scholar, 
of 3 (with the exception of the phrase “and ten horns ”)—4, 6>-7 
(with the exception of ‘‘and the ten horns”), 9 (excluding all 
but the words ‘“‘the seven heads”), τὸ (omitting the initial 
“and”). He thinks that 18 may have originally stood after 7 
but was omitted by the redactor, who, however, out of a feeling 
of conscientiousness added it at the close of B! B consists, he 
holds, of 11-13, 16 (omitting ‘‘and the ten horns which thou 
sawest and the beast”), 17. A and B were bound together by a 
redactor and revised. In A, 6 is a Christian addition, and in 
B 14. xvii. 1-3 may, with the exception of xvii. 14, have 
belonged either to A or B. 

I am unable to accept Wellhausen’s hypothesis in all its 
details, but, as we have already seen (§§ 2, 3), the evidence of 
the order of the words and to some extent.the idioms point to 
two sources, and these, like Wellhausen, I designate as A and B. 

(2) A consisted originally of 1° (beginning with τὸ κρίμα τῆς 
πόρνης . . .)—2, 3° (καὶ εἶδον... .)-6 (om. καὶ ἐκ... . Ἰησοῦ), 
7, 18, 8 (om. ἦν καὶ οὐκ... ὑπάγει which addition has dis- 
placed a clause: om. also ὅτι ἦν... πάρεσται), 9 (om. ὧδε. .. 
σοφίαν and ἑπτὰ... αὐτῶν), το (om. the first κα). 

In this oracle the beast is the Roman Empire, its seven 
heads are the Roman emperors, five of whom belong to the 
past, one is, #.e., Vespasian, whereas the seventh, Titus, as the 

1 This, however, is no doubt due to an accidental displacement. When 
it is read after 11-13, 17, 16 this contradiction disappears. In the text as it 
stands the demonic Nero returning from the abyss is the Antichrist, and there- 
fore must be destroyed by the Christ. 

2 Bousset regards xvii. I-7, 9-11, 15-18 as an original Jewish source of 


Vespasian’s time, while he assigns xvii. 8, 12-14 and certain clauses in 6, 9, 
II to the last editor of the Apocalypse. 


60 THE REVELATION OF ST. JOHN [XVII. §5-6. 


destroyer of Jerusalem, would speedily perish. The date is thus 
fixed and the authorship may have been Jewish Christian. 

(6) B=11(om. ὃ ἦν καὶ οὐκ ἔστιν καὶ and καὶ εἰς ἀπώλειαν ὑπάγει), 
12-13, 17, 16. In this second oracle the Beast is Nero returning 
from the East, and not the Roman Empire as in A. The order 
of the words, as we have shown (§ 2), differs in B from that in A. 
This source is fragmentary. Preceding ver. 11 there must have 
been some account of the seven heads, but not that in A, since 
it identified the Beast with the Roman Empire and not with 
Nero.! Since the eighth is spoken of, ze. Nero returning from 
the East, we may conclude with great probability that it was 
written during the reign of Titus. The oracle may be regarded 
as written by a Jew; for whereas the hatred of the Jews was 
fierce against Rome in the time of Vespasian and Titus, it was 
not so on the part of the Christians. The Christians, moreover, 
could not have had any sympathy with Nero. Their expectation 
is best expressed in the addition of John, 2.4. ver. 14, where 
Nero and his allies attack the Lamb. 

We have already observed that 15 was originally a marginal 
gloss on ver. 1, THs πόρνης. .. ἐπὶ ὑδάτων. Ver. 14 is Clearly 
from the hand of John, 16 manifestly stood originally after 17. 


§ 6. Our authors editing of A and B and the new meaning 
given thereby to the whole. 


Now that we have determined the extent of A and B, we 
have next to show the use our author made of them. First of 
all, the introductory words in xvii. 1, καὶ ἦλθεν εἷς ἐκ. . . Δεῦρο 
δείξω σοι, are clearly from his hand. Then follow the words 
from A, τὸ κρίμα... τῆς πορνείας αὐτῆς, which form the title of 
xviil. But though πόρνης is preceded by the article—another 
fact pointing to a source—the Harlot has not been mentioned as 
yet. The original vision of the Harlot consisted of the source A, 
in which the Beast was the Roman Empire on which the woman 
(Rome) was seated. This source our author introduces by 3* 
καὶ ἀπήνεγκέν με εἰς ἔρημον ἐν πνεύματι. In 4Ὁ--: he makes no 
change save by the insertion (?) of καὶ κέρατα δέκα in 3, in order 
to prepare for B (ἡ. ¢. 11-3, 17, 16), and by the addition of the 
clause 6” καὶ ἐκ τοῦ αἵματος... ᾿Ιησοῦ. In 8-10 he has recast 
the text. For the original form of 8 see the note #7 doc. (p. 67 sq.). 
His additions, ἦν καὶ οὐκ ἔστιν... ὑπάγει and ὅτι fv... 
πάρεσται, transform the meaning of the verse, which, though it 
originally identified the Beast with the Roman Empire, signifies 
in its present form the demonic Nero returning from the abyss, 


' The Beast is the supporter of the woman, #.¢. Rome (xvii. 3), in A, 
whereas in B the Beast is the destroyer of Rome, xvii. 12, 16. 





ae a 


XVII. ὃ 6-8.] CHANGED MEANING OF A AND B 61 


In 9, ὧδε ὁ νοῦς. . . σοφίαν is from his hand, while ἑπτὰ ὄρη. .. 
ἐπ᾿ αὐτῶν καί is Clearly the gloss of an ignorant scribe. Ver. 18, 
which originally stood in A after 7, was transposed to its present 
position in order to introduce the great chapter xviii. on the 
doom of Rome. 

Having utilized A our author now proceeds to incorporate B 
of which only 11-13, 17, 16 survives in our author’s work. The 
introduction, as we have already pointed out (ὃ 5 (4)), has been 
omitted and its place is now taken by το, which belongs to A. 
Two clauses have been introduced by our author into 11, ie. 
ὃ ἦν καὶ οὐκ ἔστιν and καὶ εἰς ἀπώλειαν ὑπάγει. By their intro- 
duction the expectation of a living Nero returning from the East 
at the head of the Parthians is transformed into an expectation 
of a demonic Nero, asin xvii. 8. 12-13 are apparently as they 
stood in the original oracle, but 14-15 had no place there. 15 
is, as we have elsewhere observed, a gloss, which stood originally 
in the margin opposite ver. 1 (τῆς πορνῆς. . . ἐπὶ ὑδάτων), while 
14 comes from our author’s hand; but, since it could only 
properly follow 16, as it deals with the destruction of the Beast 
and his Parthian allies, who in 16 destroy Rome, it has most 
probably got displaced. Thus 11-17 should be read in the 
following order: 11-13, 17, 16, 14. 

Thus by his editorial changes and additions our author has 
transformed the original meaning of his sources except in ver. 3, 
where the Beast is still the Roman Empire. Throughout the 
rest of the chapter, however, the Beast has become none other 
than the demonic Nero. 


§ 7. A (=xvili. 1°2, 3>-6%, 7, 18, and certain clauses in 8-10) 
was probably derived from the same source as xvitt. 


See Introd. to xviii. § 7. 


§ 8. A, though found by our author in a Greek form, was most 
probably translated from a Hebrew source. 


In §§ 6, 3 I have shown that, although there are indubitable 
‘ signs of our author’s revision of A, yet some idioms and con- 
structions survive, which are contrary to his usage—such as οἱ 
κατοικοῦντες τὴν γῆν (xVil. 2), γέμοντα ὀνόματα (xvii. 3), γέγραπται 
ἐπὶ τὸ βιβλίον (xvii. 8). It thus appears that the Greek form of 
A is not due to our author. 

But, further, there are signs that A was originally written in 
Hebrew. Thus, if πορνῶν is the original text in xvii. 5, the 
context (βδελυγμάτων) suggests that we should here have not 
“harlots” but “harlotry.” This, as I have shown in the note 


62 THE REVELATION OF ST. JOHN = [XVII 1. 


in loc., could have arisen from a misreading of ΤᾺ) a 


as Γ᾽ = “ harlots.” 

But the strongest evidence is that found in ver. 8, which is a 
doublet of xiii. 3°, 8. These two passages cannot, so far as I 
can discover, be explained except as independent Greek render- 
ings of one and the same Hebrew original, the Greek rendering 
of xiii. 3°, 8 being that of our author and the Greek of xviii. 8 
being that of some unknown scholar. ‘This question is fully 
dealt with in the Introd. to xiii. § 4, vol. i. p. 337: 

1. καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ 
φιάλας, καὶ ἐλάλησεν pet ἐμοῦ λέγων Δεῦρο, δείξω σοι τὸ κρίμα 
τῆς πόρνης τῆς μεγάλης τῆς καθημένης ἐπὶ ὑδάτων πολλῶν, 

2. μεθ᾽ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶ ἐμεθύσϑησαν ot 
κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς. 

1. εἷς. .. ἀγγέλων. One of the angels of the Bowls acts as 
the angel of interpretation. The words καὶ ἦλθεν cs... δείξω 
σοι recur in xxi. 9. On ἐλάλησε per ἐμοῦ λέγων see iv. I x. 
δείξω σοι has already occurred in iv. 1; δεῦρο, as we have seen, 
recurs in ΧΧΙ. 9. 

τὸ κρίμα τῆς πόρνης . . . πορνείας αὐτῆς. These words form 
the title that should be prefixed to chap. xviii. They prepare us 
for a vision of the judgment of the Great Harlot, but there is none 
such in xvii. 3-18: only a prediction of it in xvii. 16. But in 
xviii. we have an elaborate vision of this judgment, and it 
is therefore to this chapter that these words form a title. And 
lest there should be any doubt on this head we find that the 
greater part of the title xvii. 2 is repeated in xviii. 3, though the 
order of the clauses is reversed and the diction slightly changed, 
and that the words τὸ κρίμα reappear as ἡ κρίσις in reference to 
her in xviii. ro. Cf. also xviii. 8, 20. But since the Great Harlot 
has not hitherto been mentioned, another vision is necessary to 
her identification. In this vision (xvii. 3-6) she appears riding 
the Beast with seven heads and ten horns—elements which are 
duly interpreted in xvii. 9, 12. 

τὸ κρίμα τῆς πόρνης. The Harlot is the city of Rome. This 
word is applied to Nineveh by Nahum (iii. 4), and to Tyre by 
Isaiah (xxiii. 16, 17). In 5 it is named Babylon. The doom of 
Babylon has already been pronounced twice, xiv. 8, xvi. 19. 
Rome is already known by this name in 1 Pet. v. 13; 2 Bar. 
Ixvii. 7, ‘The King of Babylon will arise who has. now destroyed 
Zion “ἢ and the Sibylline Oracles, v. 143, 159. 

τῆς καθημένης ἐπὶ ὑδάτων πολλῶν. This is an independent trans- 
lation of Jer. li. (LXX— xxviii.) 23, 0°27 Ὁ by snow. The 
LXX has here κατασκηνοῦντας (κατασκηνοῦσα, Q) ἐφ᾽ ὕδασι πολλοῖς. 
κατασκηνοῦν Or σκηνοῦν is the natural rendering of 9. here, but our 
author reserves this word for dwellers in heaven: cf. vii. 15, xil. 12, 


—— δε 


XVII. 1-3. ] VISION OF THE GREAT HARLOT 63 


xili. 6. Rome cannot be rightly described as “sitting on many 
waters,” but the description of Babylon, which stood for the 
personification of wickedness in the O.T., is here simply taken 
over. The idea of security may underlie the phrase: Babylon 
felt safe owing to the many waters on which it was situated—the 
Euphrates which flowed through it and the morasses and canals 
by which it was surrounded (see Cornill on Jer. li. 13). Yet 
this fact that Rome did not sit on many waters was a difficulty 
to a later writer and led to the gloss in xvii. 15, that the many 
waters are many peoples. Bousset thinks that a still older tradi- 
tion lies behind this figure of a woman seated on many waters, 
and compares Sibyll. Or. iii. 75-77, v. 18, viii. 200. Gunkel 
(Schopfung, 361) finds in the “many waters” a reference to the 
abyss which was the dwelling of Tiamat. But, however this may 
be, there was no consciousness of the Babylonian myth in the 
mind of the writer. 

2. ἐπόρνευσαν ot βασιλεῖς τῆς γῆς. Cf. xviii. 3, 9 for the 
recurrence of this diction. The πορνεία of which the kings of the 
earth are guilty is set down to the account of all the nations in 
xiv. 8. They have all shared in the vices and idolatries of 
Rome. With ἐμεθύσθησαν cf. Jer. xxviii. (li.) 7, ποτήριον χρυσοῦν 
Βαβυλὼν ἐν χειρὶ κυρίου, μεθύσκον πᾶσαν τὴν γῆν. It points to 
the result of πεπότικεν in xiv. 8: cf. also xviii. 3. ot κατοικοῦντες 
τὴν γῆν. On this construction, found here only, see note on 
xl. 10, and § 4 of the Introd. to xiii., vol. 1. p. 336. On οἴνου 
πορνείας cf. xiv. 8, xviii. 3. We should observe that the relative 
construction is broken off in the sentence, καὶ ἐμεθύσθησαν. .. 
αὐτῆς. This is good Hebrew. It is also good Greek: see W.-M. 
sect. xxii. p. 186. 

It is noteworthy that in the two clauses μεθ᾽ ἧς ἐπόρνευσαν... 
γῆς and καὶ ἐμεθύσθησαν . . . αὐτῆς of this verse and in xviii. 3, 
the same thought and largely the same language recur, but in the 
reverse order. 

3. Kal ἀπήνεγκέν pe εἰς ἔρημον ἐν πνεύματι. καὶ εἶδον γυναῖκα 
καθημένην ἐπὶ θηρίον κόκκινον, γέμοντα ὀνόματα βλασφημίας, ἔχων 
κεφαλὰς ἑπτὰ καὶ κέρατα δέκα. 

This clause introduces a new vision. See note on iv. 2. 
The Seer has the vision of Babylon in the wilderness: of the 
Heavenly Jerusalem from a lofty mountain top, xxi. 10, where see 
note. The contrast is significant. Many scholars think that the 
wilderness as the scene of the vision was suggested by Isa. xxi. 1, 
where to the vision of the fall of Babylon is affixed the heading, 
“The oracle of the wilderness of the sea” (0.0370 NBD). Here 
the LXX has simply τὸ ὅραμα τῆς ἐρήμου. 

γυναῖκα. . . ἐπὶ θηρίον κόκκινον. The omission of the article 
before θηρίον points to an independent vision here. The Beast 


64 THE REVELATION OF ST. JOHN [XVII. 3-4. 


is undoubtedly the Roman Empire. On its power the Harlot 
reposes. ‘The scarlet colour indicates the luxury and ostentatious 
magnificence of the empire, and refers probably not to the Beast 
itself but to its covering. Swete quotes Juv. 111. 283 sq., ‘‘ Cavet 
hunc, quem coccina laena Vitari iubet et comitum longissimus 
ordo.” The wordisa rendering in the LXX of yin, nyein, ον) 
ὈΥΘἼΞ, Ἢ nydin or Aydin ow, 

In this vision of the Harlot we may have an indirect contrast 
to the woman clothed with the sun in xii. r-6. There is no real 
contradiction between the description of the woman in 1 as 
sitting on many waters and here sitting on the beast. The 
former is a traditional epithet of Babylon used descriptively by 
the angel, the latter represents the actual appearance in the 
vision. 

γέμοντα ὀνόματα βλασφημιάς. The construction is xara 
σύνεσιν. In xiil. 1 names of blasphemy are only on the seven 
heads, ὧδ. the seven deified emperors. Here they cover the 
entire body, and may refer to the innumerable deities of her own 
and subject countries which Rome recognized. γέμειν c. acc. 
once in xvii. 4°, but always elsewhere in Apoc. c. gen. iv. 6, 8, 
v. 8, XV. 7, XVil. 4°, xxi. 9. 

ἔχων κεφαλὰς ἑπτά. Probably the original text. On the 
κεφαλὰς ἑπτά see note on xiii. I. 

4. περιβεβλημένη. . . papyapirats. Almost the same phrase 
recurs in xviii. 16. 

πορφυροῦν καὶ κόκκινον. ‘Purple and scarlet.” These 
colours symbolize the luxury and splendour of imperial Rome. 
The two colours are nearly allied, for the χλαμύδα κοκκίνην of 
Matt. xxvii. 28 is called πορφύρα in Mark xv. 17, 20, and ἱμάτιον 
πορφυροῦν in John xix. 2, 5. But the colours are distinct. See 
Ex, SKY. 4, XVI. 1. 

κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ. λίθῳ τιμίῳ is generally 
said to depend on κεχρυσωμένη by a zeugma, “from which the 
reader must mentally supply some such participle as κεκοσμημένη " 
(Swete). But χρυσοῦν appears to be used in a loose way in the 
LXX as=‘‘to cover or adorn”; for χρυσοῦν χρυσίῳ (2 Chron. 
iii. 10), καταχρυσοῦν χρυσίῳ (Ex. xxv. 11, 133; 2 Chron. iii. 4, 
ix. 17), περιχρυσοῦν χρυσίῳ (1 Kings x. 18) are renderings of MBY 
(=to overlay) when followed by 3nt, Similarly χρυσοῦν χρυσίῳ 
of npn followed by 371 in 2 Chron. iii. 7, 8. When followed 
by ΠΩΣ it is actually rendered καταχαλκωμένα χαλκῷ in 2 Chron. 
iv. 9, and when followed immediately by ΠΡ" j28 in 2 Chron. iii 
6, by κοσμεῖν. Hence we should render κεχρυσωμένῃ here by 
* covered.” 

χρυσίῳ . . . καὶ μαργαρίταις. Cf. T. Jud. xiii. 5, καὶ ἐκόσ 





d 
J 
J 


XVII. 4-6.] VISION OF THE GREAT HARLOT 65 


μῆσεν αὐτὴν ἐν χρυσίῳ καὶ papyapitais. These words are said of 
the father of Bathshua who so adorned her in order to seduce 
Judah. 

ἔχουσα ποτήριον χρυσοῦν ἐν τῇ χειρὶ αὐτῆς. These words are 
modelled on Jer. xxviii. (li.) 7, ποτήριον χρυσοῦν Βαβυλὼν ἐν χειρὶ 
κυρίου, μεθύσκον πᾶσαν τὴν γῆν" ἀπὸ τοῦ οἴνου αὐτῆς ἐπίοσαν ἔθνη. 

γέμον βδελυγμάτων καὶ τὰ ἀκάθαρτα. Here καὶ τὰ ἀκάθαρτα 
is either to be taken with R.V. as “even the unclean things of 
her fornication,” or as governed by ἔχουσα, just as the words 
that follow—xai ἐπὶ τὸ 4érwrov—are dependent on this participle. 
Cf. Cebes, Zad. v., ὁρᾷς οὖν παρὰ τὴν πύλην θρόνον τινὰ κείμενον 
κατὰ τὸν τόπον... ἐφ᾽ οὗ κάθηται γυνή, πεπλασμένη τῷ ἤθει καὶ 
πιθανὴ φαινομένη, ἣ ἐν τῇ χειρὶ ἔχει ποτήριόν τι; δρῶ, ἀλλὰ τίς ἐστιν 
αὕτη; ἔφην ᾿Απάτη καλεῖται, φησίν, ἡ πάντας τοὺς ἀνθρώπους 
πλανῶσα. εἶτα τί πράττει αὕτη ; τοὺς εἰσπορευομένους εἰς τὸν βίον 
ποτίζει τὴν ἑαυτῆς δύναμιν. τοῦτο δὲ τί ἐστι τὸ ποτόν ; πλάνος, ἔφη, 
καὶ ἄγνοια (from Jerram’s text). 

5. καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον. Roman 
harlots wore a label with their names on their brows: cf. Seneca, 
Controv. i. 2 (quoted by Wetstein), “Stetisti puella in lupanari 

. Stetisti cum meretricibus ... nomen tuum pependit a 
fronte”; Juv. vi. 122 sq., ‘‘Tunc nuda papillis Constitit auratis 
titulum mentita Lyciscae.” 

μυστήριον. This word indicates that the following name is 
not to be taken literally, but to be interpreted πνευματικῶς (xi. 8). 
This can be done only by the initiated. Babylon is the mystical 
name for Rome. Many scholars take it as part of the 
inscription. 

ἡ μήτηρ τῶν T πορνῶν 7. As we see from the critical note, the 
Vg. and Prim. read πορνιῶν, 2.6. πορνειῶν. This is not improb- 
ably the original reading. At all events it forms an excellent 
parallel to βδελυγμάτων. If the text is derived from a Hebrew 
source, then ropvev=nj3t, which is a wrong punctuation for ΤῊΣ] 


τε πορνείας.1 Thus Rome is the mother of harlotry and the 
world’s idolatries. With this statement we might compare 
Tacitus, Av. xv. 44, where he speaks of Rome as the city “ quo 
cuncta undique atrocia aut pudenda confluunt celebranturque.” 

6. καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων 
καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ. 

The text refers to the Neronic persecution described so vividly 
by Tac. Ann. xv. 44, “Igitur primum correpti qui fatebantur, 
deinde indicio eorum multitudo ingens haud perinde in crimine 
incendii quam odio humani generis convicti sunt. Et pereun- 
tibus addita ludibria, ut ferarum tergis contecti laniatu canum 

1 It is noteworthy that Wellhausen mistranslates πορνῶν as ‘‘harlotries.” 
It was a right instinct, however, that led him to this mistranslation. 
VOL. Il.—5 


66 THE REVELATION OF ST. JOHN [XVII. 6-7. 


interirent aut crucibus affixi, aut flammandi, atque ubi defecisset 
dies, in usum nocturni luminis urerentur.” This verse, either in 


part or as a whole, is from the hand of our author, who thus — 


gives a Christian character to an originally Jewish source and 
transforms an oracle of Vespasian’s date into a prophecy of the 
destruction of Rome in the last days (see Introd. ὃ 5). 

μεθύουσαν ἐκ τοῦ αἵματος. This conception of a nation drunk, 
not with wine but with blood, was familiar to the literature of 
the ancient world. Thus Josephus (Ze//. v. 8. 2) writes of his 
infatuated countrymen besieged by the Romans: ἔτι yap παρῆν 
ἐσθίειν ἐκ τῶν δημοσίων κακῶν καὶ τὸ τῆς πόλεως αἷμα πίνειν. The 
metaphor is also found in a fragment of Euripides preserved in 
Philo, Zeg. Adleg. iii. 71, ἐμπλήσθητί pov | πίνουσα κελαινὸν αἷμα : 
in Cic. Piz. ii. 29, “ gustaras civilem sanguinem vel potius exsor- 
bueras”; Suet. 774. 59, “‘ Fastidit vinum quia jam sitit iste cruorem: 
Tam bibit nunc avide quam bibit ante merum,” and in a form 
more closcly related to our text in Plin. AM. xiv. 22, 28, 
‘«(Antonius) ebrius jam sanguine civium.” But in the LXX we 
find the best analogies: cf. Isa. xxxiv. 5, ἐμεθύσθη . . . ἣ μάχαιρά 
μου, XXxiv. 7, μεθυσθήσεται ἡ γῆ ἀπὸ τοῦ αἵματος : also li. 21; Jer. 
xxvi. (xlvi.) το. 

καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ. This clause is regarded 
by the majority of critics as an addition to the original Jewish 
source. If it is from the hand of our author, his intention seems 
to have been to give his source a Christian character, though 
this was hardly necessary when once the source was incorpo- 
rated in his work. If the ἅγιοι are Christian saints, the two 
clauses are tautologous. The ἅγιος who is martyred is of 
necessity a μάρτυς. On this word see note on ii. 13. It is 
possible, but improbable, that the ἅγιοι represent the Jewish 
martyrs who fell in the war of 66-70. This was the meaning of 
the clause in the original source. 

7. καὶ ἐθαύμασα ἰδὼν αὐτὴν θαῦμα μέγα. καὶ εἶπέν por 6 
ἄγγελος Διὰ τί ἐθαύμασας ; ἐγὼ ἐρῶ σοι τὸ μυστήριον τῆς γυναικὸς 
καὶ τοῦ θηρίου τοῦ βαστάζοντος αὐτήν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς 
καὶ τὰ δέκα κέρατα. The Seer is naturally astonished at the 
fearful vision he has just seen, just as the inhabitants of the 
earth will be astonished when they see the reality, xvii. 8. In 
xvii. 1-2 he was promised a vision of the judgment of the Great 
Harlot. This vision is given in xvili., but since the Great Harlot 
had not heretofore been mentioned, the mystery of the Great 
Harlot is beheld by the Seer in a vision, xvii. 3—6, and inter- 
preted in xvii. 18, which originally followed on xvii. 7. See Introd. 
to this Chap. § 6. 

For a linguistic parallel to τὸ μυστήριον τῆς γυναικός cf. i. 20; 
and for a like dialogue between the angel and the Seer, cf. vil. 


ee ee 5 τὖὸἢὶῷ 


XVII. 7-8. | INTERPRETATION OF THIS VISION 67 


13-14. We should observe here that the angel promises an 
interpretation of the woman and the Beast with seven heads and 
ten horns, and in this order. But the mystery of the woman is 
not explained till xvii. 18, and the angel at once proceeds to 
set forth the meaning of the Beast. Our author is here using 
sources, and has freely recast them to suit his own purpose. In 
our text the Beast is Nero vedivivus, but in the sources used by 
our author we have seen that this was not so (see Introd. § 4). 
In the source behind xvii. 3-10 the Beast was originally the 
Roman Empire, as it still is in xvii. 3 (see note zm /oc.). In the 
second source, xvil. 11-17, the Beast was obviously Nero return- 
ing from the East at the head of the Parthian kings in order to 
destroy Rome. But our text as it stands represents the expecta- 
tion of Nero returning as a demonic king from the abyss. This 
interpretation is indubitably set forth in xvii. 8, which is a recast 
of the older tradition identifying the Beast with the Empire, and 
in xvil. 14 which comes directly from our author. 

8-18. An interpretation of the vision, in the course of which 
the older materials of the source are recast with additions in 
order to depict the expectation of the Neronic Antichrist who 
was to come up from the abyss. 

8. τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν καὶ μέλλει ἀναβαίνειν ἐκ τῆς 
ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγει᾽ καὶ θαυμασθήσονται οἱ κατοι- 
κοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς 
ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ 
ἔστιν καὶ πάρεσται. 

Thus the verse ran originally: τὸ θηρίον ὃ eides . . . (original 
lost) καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν ov γέγ- 
ραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, 
βλεπόντων τὸ θηρίον. In the original form of this verse the Beast 
symbolized the Empire, as it still does in xvii. 3, and in xili. 3-10 
originally. But here our author has omitted the description of 
the Beast which came after εἶδες, and substituted ἦν καὶ οὐκ ἔστιν 

. ὑπάγει, and again after βλεπόντων τὸ θηρίον added ὅτι ἦν. 
πάρεσται in the place of quite a different clause that stood in the 
source, as we shall see presently. 

But not only has some description of the Beast at the begin- 
ning of this verse been displaced by the additions of our author, 
but something has also been lost or displaced at the close of 
the verse by another of his additions. For, as it stands, 8 
simply states that the faithless inhabitants of the earth shall 
marvel when they behold the Beast. But there is nothing 
surprising in this fact; for the Seer marvels in the preceding 
verse. Hence, since the context implies that they will do some- 
thing which would be the natural outcome of their ungodliness, 
we conclude that a clause to the effect that they would worship 


68 THE REVELATION OF ST. JOHN [XVII. 8-9. 


him has been dislodged by the addition ‘ which was and is not 
and shall come.” Now, if we turn to ΧΙ]. 3°, 8 we find the very 
clause we are in search of, καὶ προσκυνήσουσιν αὐτὸν πάντες. 
When this clause is restored, the mystery of the beast in the 
source is sufficiently disclosed. The Beast is clearly the Roman 
Empire. It is on the Beast, 2.6. the Empire, that the woman, #.e. 
Rome, is seated. But the changes introduced by our author 
have transformed the significance of the Beast. The Beast now 
means the demonic Nero returning from the abyss, and it is 
clearly the intention of our author that 11 should be taken in 
this sense. 

The Beast is now the Neronic Antichrist coming up from the 
abyss, as in xiii. 3, 12, 14. In these passages he is represented 
as the hellish antitype of Christ. In ὅτι ἦν καὶ οὐκ ἔστιν καὶ 
πάρεσται there is a parody of the divine name ὃ ὧν καὶ 6 ἦν καὶ 6 
ἐρχόμενος in i. 4, 8, iv. 8, while the οὐκ ἔστιν and the parallel 
descriptions, ὡς ἐσφαγμένην eis θάνατον, xiil. 3, and ὃς ἔχει τὴν 
πληγὴν τῆς μαχαίρας, xiii. 14, are intended to allude to the death 
of Christ. 

In the Introd. to xiii., vol. 1. p. 337, I have, I think, proved 
that this verse is a doublet of xiii. 3°, 8—and that both are Greek 
versions of the same Hebrew original. Since xvii. 8 in some 
form belonged to xvii. 3-10, it is from this Hebrew source that 
xiii. 3°, 8 is derived. When our author incorporated his Greek 
version of this source in xiii. 3°, 8 he added τοῦ dpviov τοῦ 
ἐσφαγμένου. Bousset is of opinion that a redactor in close 
dependence on xiii. 8, or the same writer who wrote xiii. (in the 
opinion of Bousset our author), composed xvii. 8; but all the 
evidence when closely examined points in a different direction. 

βλεπόντων where we expect βλέποντες may be due to ὧν, or 
to a not unnatural rendering of ὨΠ ΝΞ. 

9-10. ὧδε ὁ νοῦς ὁ ἔχων copiav’ αἱ ἑπτὰ κεφαλαὶ ἑπτὰ [ὄρη 
εἰσίν, ὅπου ἡ γυνὴ κάθηται ἐπ᾽ αὐτῶν. 10. καὶ] βασιλεῖς [ἑπτά] 
εἶσιν᾽ οἱ πέντε ἔπεσαν, ὃ εἷς ἔστιν, ὁ ἄλλος οὔπω ἦλθεν, καὶ ὅταν 
ἔλθῃ ὀλίγον αὐτὸν δεῖ μεῖναι. 

9. ὧδε ὁ νοῦς κτλ. -- “here is needed the intelligence which 
is wisdom.” It relates to what follows, as in xiii. 18, and comes 
from the hand of our author. 

ὄρη. . . αὐτῶν καί. This is an obvious addition to the 
text, but it appears to be a very ancient one and may have gone 
back to the Johannine school, as its Hebraic character shows: 
i.e. ὅπου. . . αὐτῶν. Bousset (p. 416) suggests that our author 
himself made this addition, when he found that he could discover 
no historical interpretation of xvii. 10-11. This addition, how- 
ever, is wholly unsuitable; for the seven heads do not belong to 
the woman (1.5. Rome) but to the Beast. But the gloss in/erprets 





XVII. 9-10.] THE SEVEN EMPERORS OF ROME 69 


the heads as if they were an adjunct of the woman, whereas they 
belong to the Beast. This absolute misconception of the text is 
fatal to the genuineness of these words. Again our author in 
the genuine sections uses καθῆσθαι only in the participle (see note 
on ili. 21) and καθίζειν in the finite tenses and infinitive. But 
there is another objection; for it is clear that, of the two con- 
flicting explanations given in immediate connection, only one 
can stand—in this case the latter. The idea conveyed of the 
gloss was a familiar one. ‘The city of seven hills” was a 
familiar expression in classical writers: cf. Horace, Carm. Sec. 7, 
“Di, quibus septem placuere colles”; Virg. Aen. vi. 782, 
“*Septemque una sibi muro circumdabit arces,” Georg. ii. 534; 
Martial, iv. 64, “‘septem dominos montes”; Cicero, Ad Aft. vi. 5, 
ἐξ ἄστεος ἑπταλόφου: Propertius, iii. το. See Wetstein 7” loc. 

10. βασιλεῖς [ἑπτά 1] κτλ. For βασιλεῖς as applied to Roman 
emperors see 1 Pet. ii. 13, 17; 1 Tim. ii. 2. We have here 
a very clear intimation of the date of this source. Five 
emperors have already fallen, one is, and another is yet to come. 
This source was probably written, therefore, under the sixth 
emperor. Before we can ascertain who this emperor was, we 
must decide whether we shall include or exclude in our 
reckoning Galba, Otho, and Vitellius, and with what emperor we 
shall begin. First of all we may safely exclude the above three 
emperors from our consideration. Suetonius (Vesf. i.) describes 
their reigns as “rebellio trium principum.” Next, though Sue- 
tonius, Josephus, and 4 Ezra xi. 12, 13, xii. 14, 15 (see Box, p. 
262 sq.), begin with Czesar, it seems clear here that our text begins 
with Augustus, as does Tacitus. The first five emperors are 
Augustus, Tiberius, Caligula, Claudius, Nero. The emperor 
who “is” is Vespasian, 69-79 A.D., and the one who “‘is not yet 
come,” Titus, 79-81. Titus thus fulfilled the prediction, ὅταν 
ἔλθῃ ὀλίγον κτλ. 

ὅταν ἔλθη ὀλίγον κτλ. The ground for this expectation is 
most probably that assigned by Wellhausen (Analyse, 28). 
“Titus is assumed to be the coming seventh and last: he as 
the destroyer of Jerusalem will be overtaken by vengeance after 
a short reign.” 2 

_But what are we to make of this reckoning in its present 


1 On the order of the numerals see note on viii. 2. When the gloss ὄρη 
+ . » ἐπὶ αὐτῶν καί was incorporated in the text, ἑπτά was of necessity added 
after βασιλεῖς. 

3 Another explanation of this prophecy is that the writer of this source 
knew of the hopeless condition of Titus’ health: cf. Suetonius, 7 ες, 7; 
Dio Cassius, Ixvi. 26. 2; Plutarch, De tuenda sanitate praccepta, c. 3, 
p- 123 D (quoted from Bousset). Another is that there was a traditional 
view that the empire must have seven emperors before its destruction. As 
the sixth was now living, the Seer necessarily predicts a seventh. : 


70 THE REVELATION OF ST. JOHN [ΧΥἹ1.10-11. 


context? Our author has taken over this source and that which 
follows, but he is writing in the reign of Domitian. If he took 
xvii. 10 seriously, Domitian must have been for him the sixth 
emperor, and he could only have justified this view, as Bousset 
points out (p. 416), by a very artificial method of reckoning, ze. 
by beginning with Galba, the successor of Nero: Galba, Otho, 
Vitellius, Vespasian, Titus, Domitian. But we may safely reject 
this reckoning as impossible, and assume that here, as frequently 
elsewhere, our author has taken over material that in some one 
or more respects served his purpose, though in others it was 
unsuitable. Owing to its unintelligibleness from the historic 
point of view, some scribe added a geographical explanation in 
XVii. 9. 

11-17. On the source behind these verses see Introd. § 5. 

11. καὶ τὸ θηρίον, 6 ἦν καὶ οὐκ ἔστιν, Kal αὐτὸς ὄγδοός ἐστιν καὶ 
ἐκ τῶν ἑπτά ἐστιν, καὶ εἰς ἀπώλειαν ὑπάγει. 

This verse presents some difficulty. We have already sought 
to show (Introd. § 4-5) that xvii. 11-17 is a new source used by 
our author, referring to the return of Nero from the East at the 
head of the Parthian kings. Only the latter part of this source 
is preserved in our text, and this is edited and brought up to 
date by the addition of ὃ ἦν Kai οὐκ ἔστιν and καὶ εἰς ἀπώλειαν 
ὑπάγει in. xvii. 11 (see similar addition in xvii. 8), and other 
changes subsequently. In the original source the Beast was the 
living Nero returning from the East: in our text the Beast has 
become Nero vedivivus, as in xvii. 8. This is the view accepted 
by such scholars as Ewald, De Wette, Hilgenfeld, Vischer, 
Volter, Spitta, Holtzmann, Weizsaicker, Bousset. On _ the 
other hand, it has been maintained recently by J. Weiss and 
Swete and Moffatt that the Beast is to be identified with 
Domitian. Moffatt regards this verse as “ἃ parenthesis added 
by John to bring the source up to date . . . since the death of 
Titus had not been followed by the appearance of the Nero- 
antichrist” . . . “ Domitian, the eighth emperor, under whom he 
writes, is identified with the true Neronic genius of the empire.” 
(Cf. Eus. AZ. iii. 20; Tert. Afol. 5: “portio Neronis de 
crudelitate.” De Pallio, 4,Subneronem. To these we might add 
Juv. iv. 37 sq., “Calvo serviret Roma Neroni”; Mart. xi. 33, etc. 
Moffatt seeks to explain the words ἐκ τῶν ἑπτά by showing that 
Domitian was closely associated with the imperial power already 
(Tac. His?. iii. 84, iv. 2, 3; cf. Jos. Bell. iv. 11. 4, etc.), and points 
out that whereas it was said of the Neronic Antichrist in xvii. 8, 
ἀναβαίνειν ἐκ τῆς ἀβύσσου, no such expression is used here. 
Thus Moffatt recognizes the true Nero vedivivus in xvii. 8, 14, 
and a second Nero in the person of Domitian in xvii. 11, and 
maintains that they are not to be identified. That the juxta- 


XVII. 11-12. | TEN HORNS=THE PARTHIAN KINGS /7I 


position of Domitian as a second Nero and Nero redivivus is 
awkward, Moffatt admits, but says it is ‘‘inevitable under the 
circumstances.” But his arguments are unconvincing. The 
ὃ ἣν καὶ οὐκ ἔστιν taken together with ἐκ τῶν ἑπτά admits of only 
one interpretation. The person so described “was and is not” 
(ἦν καὶ οὐκ ἔστιν). But Domitian ἔστιν. Of him our author 
cannot say ovx ἔστιν. Moreover, the pre-existence ascribed to 
Domitian in ὃ ἣν is also inexplicable. Nor can he in any 
intelligible sense be described as ἐκ τῶν éxrd. Finally, if we 
interpret xvii. 12-17 of the Parthian invasion, there is no ground 
in comparative religion or history for representing Domitian as 
in any sense its leader. The addition of καὶ μέλλει ἀναβαίνειν ἐκ 
τῆς ἀβύσσου is here wholly unnecessary. ὃ ἦν καὶ οὐκ ἔστιν has 
the same force as the like expressions in xill. 3, 12, 14. 

εἰς ἀπώλειαν ὑπάγει. The issue of the impending conflict is 
certain. The Antichrist, though he thinks he is accomplishing 
his own purposes, is accomplishing the purposes of God, and is 
all the time marching to his own destruction, which is also the 
purpose of God. 

12-18, 17-16, 14. The destruction of ,Rome by Nero 
redivivus and his Parthian allies (12-13, 17, 16), and the 
destruction of the latter by the Lamb (14). 

12. καὶ τὰ δέκα κέρατα ἃ εἶδες δέκα βασιλεῖς εἰσίν, οἵτινες 
βασιλείαν οὔπω ἔλαβον, ἀλλὰ ἐξουσίαν ὡς βασιλεῖς μίαν ὥραν 
λαμβάνουσιν μετὰ τοῦ θηρίου. 

The kings are symbolized by the horns, and are thus differ- 
entiated from the emperors who are symbolized by the heads of 
the Beast. Who are these kings? Various answers have been 
given. 1. They are said to be unknown powers belonging to 
the future which as confederates of the returning emperor 
will arise and overthrow Rome (Weizsaicker and Holtzmann). 
Swete’s interpretation belongs partly to this class. ‘The ten 
kings . . . represent forces which arising out of the empire itself 
. . . would turn their arms against Rome and bring about her 
downfall.” 2. The governors of the senatorial provinces who held 
office for a year (μίαν ὥραν). So Ewald, Volkmar, Hilgenfeld, 
Hausrath, Mommsen, B. Weiss, Briggs, Selwyn. Bousset states 
that the expressions τὴν δύναμιν καὶ τὴν ἐξουσίαν αὐτῶν τῷ θηρίῳ 
διδόασιν, xvii. 13, and the parallels in xvii. 17 are against this 
view ; but this is not necessarily so. These governors possessed 
a certain delegated authority (ὡς βασιλεῖς), and only for a year 
(μίαν ὥραν). But again this interpretation has not the support 
of xvi. 12 or of the universal expectation that was then current 
in the East and in the Roman Empire. The phrase δοῦναι τὴν 
βασιλείαν αὐτῶν τῷ θηρίῳ shows that these have actual kingdoms, 
_and so the text could not apply to Roman officials. 3. The 


72 THE REVELATION OF ST. JOHN [XVII. 12-18, 15. 


Parthian satraps (Eichhorn, De Wette, Bleek, Bousset, J. Weiss, 
Wellhausen, Scott, Moffatt). According to xvi. 12, the Parthians 
had several kings or satraps. It is stated that there were as 
many as fourteen, but the number ten here is not to be pressed. 
According to the current belief of the generation that followed 
the death of Nero, it was held that Nero had escaped to the 
East, and that he would return against Rome at the head of the 
Parthian hosts. That this belief was taken seriously is proved 
by the fact that three pretenders appeared between 69-88 a.p. 
under Nero’s name as claimants of the imperial throne. For 
the evidence see App. to this chapter (p. 80). Since this 
belief had firmly established itself both in the Gentile and 
Hellenistic Jewish worlds within the first decade after Nero’s 
death, since, further, it is attested actually in our text in xvi. 12, 
there can be little doubt that the source in xvii. 12-17 is to be 
explained thereby. But in the present context, in which Nero 
is a demon from the abyss, it is possible that these kings 
are, as Bousset suggests, regarded by our Seer as demonic 
powers. 

δέκα βασιλεῖς. Cf. Dan. vii. 24, καὶ τὰ δέκα κέρατα αὐτοῦ δέκα 
βασιλεῖς ἀναστήσονται (Theod.). 

βασιλείαν οὔπω ἔλαβον. These words referring to the Par- 
thian satraps are intelligible from the standpoint of the world 
empire of Rome. They hold a quasi-kingly power (ὡς βασιλεῖς) 
for a brief span (μίαν ὥραν), since the Antichrist’s power will 
speedily be brought to an end. 

18. οὗτοι μίαν γνώμην ἔχουσιν, καὶ τὴν δύναμιν καὶ ἐξουσίαν 
αὐτῶν τῷ θηρίῳ διδόασιν. The Greek structure of this verse is 
still more manifest than that which precedes. 

μίαν “γνώμην ἔχουσιν---ἃ good Greek idiom. Cf. Thuc. ii. 86, 
γνώμην ἔχοντες . « . μὴ ἐκλιπεῖν, Herod. i. 207 ; ii. 56, ete. 

The unanimity of the Parthian kings is explained in Xvil. 17. 

15. [καὶ εἶπεν μοι Τὰ ὕδατα ἃ εἶδες, οὗ ἡ πόρνη κάθηται, λαοὶ Kal 
ὄχλοι εἰσὶν καὶ ἔθνη καὶ γλῶσσαι.] 

This is a gloss explanatory of xvii. 1, where the Harlot City is 
said to sit ἐπὶ ὑδάτων πολλῶν. But since it was not Rome but 
the literal Babylon that was so situated, the glosser, after the 
analogy of Isa. viil. 7, Jer. xlvii. 2, interprets the many waters 
here as referring to the peoples over which Rome ruled. In 
xvii. 1 the phrase ἐπὶ ὑδάτων πολλῶν is simply taken over from 
Jer. See note zx /oc. The style is not that of our author. He 
never uses ov but ὅπου: cf. ii. 13 (dé5), xi. 8, ΧΙ, 6, 14, XX. 10. 
Nor is the enumeration λαοὶ κτλ, that of our author. See note on 
ν. 9. He uses φυλαί instead of ὄχλοι. Again we should expect 
καθίζει in Our author and not κάθηται. Sce note on 9 and on 
111. 21, 


XVII. 17, 16.] ROME TO BE DESTROYED BY FIRE , 73 


17. ὁ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι τὴν 
γνώμην αὐτοῦ, [καὶ ποιῆσαι μίαν γνώμην] καὶ δοῦναι τὴν βασιλείαν 
αὐτῶν τῷ θηρίῳ, ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ. 

This verse explains the remarkable unanimity of these kings. 
It was due to God, not to any mere earthly policy, and it would 
last till the oracles of the prophets regarding Rome were accom- 
plished, and the Antichrist and the kings met in the last great 
battle with the Lamb, xvii. 14. Even the wrath of men is made 
to praise Him. There is no real dualism in the universe. The 
very powers of evil ultimately subserve the purposes of God and 
are then destroyed. (Cf. xvii. 14.) Since the Beast, which in 
the source meant the living Nero returning from the East at 
the head of the Parthians, has become in our author the demonic 
Nero, it is probable that his attendant hosts are also to be re- 
garded as of demonic origin. 

ἔδωκεν εἰς τὰς καρδίας αὐτῶν. For this Hebraism (=jn) 
3a5-by) cf. Neh. vii. 5. There is a closely related idiom in 
Jer. xxxi. (xxxviii.) 33; 1 Thess. iv. 8; Heb. viii. το. 

[kai ποιῆσαι μίαν yvapny.| I have, with Alford, bracketed this 
clause as an early gloss from xvii. 13. It is superfluous after 
ποιῆσαι τὴν γνώμην αὐτοῦ, which is really explained by καὶ δοῦναι 
κτλ. 

τελεσθήσονται οἱ λόγοι τοῦ θεοῦ. In their present context these 
prophecies must relate not only to the destruction of Rome by 
Nero and the Parthians as in the source, but to the overthrow 
of the power of the Beast and his Parthian allies. 

16. καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον, οὗτοι μισήσουσιν 
τὴν πόρνην, καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν, καὶ τὰς 
σάρκας αὐτῆς φάγονται, καὶ αὐτὴν κατακαύσουσιν ἐν πυρί. 

I have restored this verse to the place which it had originally 
in the source and in our author, #.e. after xvii. 17, which in its turn 
followed immediately on xvii. 13. The Harlot City was to be 
destroyed by the forces of evil themselves. As the Beast is 
demonic and the horns are conceived as part of him, these kings 
appear also to have a demonic character in their present con- 
text. 

The author of this source must have had Ezek. xxiii. 25-29 
before him, but not the LXX. He reproduces the thought but 
not the form of the Hebrew. Thus μισήσουσιν τὴν πόρνην is a 
free rendering of xxili. 29, ANIWI INS wy, which the LXX 
translates literally. Next with ἠρημωμένην ποιήσουσιν αὐτὴν καὶ 
γυμνήν cf. xxiii, 26, JINN POWHA (ἐκδύσουσίν σε τὸν 
ἱματισμόν σου, and xxill. 29, OW 7)27}} qyn-53 ynpdy). With αὐτὴν 
κατακαύσουσιν ἐν πυρί Cf, xxill. 25, WRI Son. All these state- 
ments are made by Ezekiel with regard to Jerusalem, which at 
one moment is spoken of as a woman stripped of her garments 


“74 THE REVELATION OF ST. JOHN [ΧΥ͂Ι]. 16, 14. 


and left naked, and at another as a city burnt with fire. The 
writer here uses the same figures of Rome. 

ἠρημωμένην ποιήσουσιν. For construction, see Introd. ὃ 3, p. 
67. 

τὰς σάρκας αὐτῆς φάγονται : cf. xix. 18, Ps. xxvii. 2, τοῦ φαγεῖν 
τὰς σάρκας pov. Mic. iil. 3, κατέφαγον τὰς σάρκας τοῦ λαοῦ pov: 
2 Kings ix. 36, καταφάγονται οἱ κύνες τὰς σάρκας ᾿Ιεζάβελ᾽ σάρκες 
denotes the fleshy parts of the body. 

κατακαύσουσιν ἐν πυρί: cf. xviii. 8; Jer. vil. 31; Nah. 11]. 15. 
These words can only refer to the city whom the woman repre- 
sents. Death by fire was not the punishment of the harlot, 
unless she were a priest’s daughter : cf. Lev. xxi. 9. 


14. οὗτοι μετὰ τοῦ dpviou πολεμήσουσιν, 
καὶ τὸ ἀρνίον νικήσει αὐτούς, 
ὅτι κύριος κυρίων ἐστὶν καὶ βασιλεὺς βασιλέων, 
καὶ ot μετ᾽ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί, 


This verse is manifestly added by our author to the source 
he is using. But this verse could not have been inserted in its 
present position by our author ; for it treats of the destruction of 
the forces appointed by God for Rome’s destruction, which they 
effect in 16. In xvii. 17, 16, according to the MSS text, the ten 
horns and the Beast are represented as executing a divine judg- 
ment on the Harlot City and as destroying Rome after they had 
already themselves been destroyed (xvii. 14). Hence this verse 
belongs rightly after 16. I have restored it accordingly. With 
μετὰ TOD ἀρνίου πολεμήσουσιν... νικήσει αὐτούς COMpare Xili. 7, 
which is from his hand. For κύριος... βασιλέων cf. xix. τό. 
The subject of this vision, z.e. the Parthian kings and their destruc- 
tion (12-13, 17, 16, 14), has been in part referred to in xvi. 12, 
and is regarded as already accomplished in xix. 13, where the 
words περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι speak of the 
vesture of the Divine Warrior as already dipped in blood (2. 
in that of the Parthian kings) before the Messianic campaign 
against the kings of the earth in xix. 11-21. 

The concluding line describes the armies who followed 
the Lamb, ze. “the called, elect, and faithful.” That these 
should crush hostile nations we learn from ii. 26, 27, and their 
descent from heaven to do so is seen in a vision in xix. 14. 
Hence they are a martyr host of warriors. It was a well-known 
Jewish expectation that the righteous would take part in the 
destruction of the wicked: cf. 1 Enoch xxxvili. 5, xc. 19, xci. 12 
for the period of the sword, when the wicked are given into the 
hands of the righteous, of. cit. xcv. 7, xcvi. I, ΧΟΡ]. 12, XCix. 
4, 6; Wisd. 111. 8. The martyrs are not here engaged on a 
mission of revenge, but in the fulfilment of a righteous retribution, 


XVII. 14,18.) THE LAMB CONQUERS THE PARTHIANS 75 


In xv. 4 the vision—which is in reality a prophecy—shows that 
the thought of revenge has wholly passed from the minds of the 
glorified martyrs. But the nations there referred to are those 
' that are contemporary with the Millennial Reign. See the third 
note further on. 

κύριος κυρίων. .. βασιλέων. This title recurs in xix. 16. 
In both instances it is used of the Son. The combination of 
these titles as applied to God is found first in 1 Enoch ix. 4, ὃ θεὸς 
τῶν θεῶν καὶ (δ) κύριος τῶν κυρίων καὶ 6 βασιλεὺς τῶν βασιλευόντων. 
(So the two Greek versions in Syncellus, whereas the Ethiopic 
implies βασιλέων for βασιλευόντων.) It is worth observing that 
1 Tim. vi. 15 has βασιλεὺς τῶν βασιλευόντων. These titles occur 
often separately as applied to God, κύριος τῶν κυρίων, Deut. x. 17 ; 
6 βασιλεὺς τῶν βασιλέων : 1 Enoch Ixili. 4, Ixxxiv. 2 ; 2 Macc. xiii. 4. 
See Bousset’s Red. d. Judenthums, 306. 

The use of such titles in reference to Marduk in Babylonian 
literature is noted by Zimmern, Κ΄... 7.3 373 sq., 390. Marduk 
is actually named ‘“‘ Lord of Lords, King of Kings.” “ King of 
Kings” was a designation of the Babylonian and Persian kings : 
cf. Ezek. xxvi. 7 ; Ezra vii. 12 ; Dan. ii. 37: of the Egyptian kings, 
Diod. Sic. i. 55. 7, βασιλεὺς βασιλέων καὶ δεσπότης δεσποτῶν 
Σεσόωσις. But this title is far outbid by those given to Dom- 
itian: ‘‘Dominus et deus noster.” Suet. Domit. 13: cf. Mart. 
v. 8. 

ot μετ᾽ αὐτοῦ κλητοὶ κτλ. κλητοὶ and ἐκλεκτοί occur only 
here in the Apocalypse. Weareto understand πολεμήσουσιν and 
νικήσουσιν from what precedes. The followers of the Lamb who 
have been called and chosen will manifest their loyalty and share 
in the Lamb’s victory (cf. xii. 11). According to this context 
those who answer the call are elected and prove their loyalty : 
cf. 2 Pet. i. το, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν 
ποιεῖσθαι. But these loyal followers of the Lamb belong already 
to the heavenly hosts; for they accompany Him from heaven: 
cf. xix. 14. They are called πιστοί as their Leader is called 
πιστός (i. 5). 

18. καὶ ἡ γυνὴ ἣν εἶδες ἔστιν ἡ πόλις ἡ μεγάλη H ἔχουσα 
βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς. 

Our author knows at last the interpretation of the chief figure 
in the vision. The woman is the city Rome, the empress of the 
entire world. 

This verse belonged to the source A: see Introd. to Chap., 
§ 5, and had its place immediately after xvii. 7, but was trans- 
ferred to its present position in order to introduce the great 
chapter of the downfall of Rome. 

On the phrase ἡ πόλις 7 μεγάλη, see note on xi. 8. 


76 THE REVELATION OF ST. JOHN [XvVII. 


ADDITIONAL NOTE ON XVII. 


The Antichrist, Beliar,| and Neronic Myths, and their 
ultimate Fusion in early Christian Literature. 


This question bristles with problems. Many of these, it is 
true, have been solved and others are on the way to solution. 
Nevertheless, many lie still in the background and have not as 
yet yielded up their secret to research. The chief workers in this 
field have been Gunkel and Bousset. While the services of the 
former have been at times brilliant, they have at the same time 
showed a lack of sound judgment. In the latter respect Bousset 
in his Antichrist Legend (translated from the German, 1896) and 
in the Offenbarung Johannis*, 1906, has made an admirable con- 
tribution, and proved that outside Daniel and Revelation there 
was an independent tradition of the Antichrist myth coming ἡ 
down from ancient times and diffused through many lands. A 
study of such articles as Creation, Dragon, Leviathan, Serpent in 
the ἔμενε. Biblica will show that the Creation Story passed 
through a long development within the domain of Hebrew and 
Jewish thought, and further study proves that such an expression 
as “the great dragon, the ancient serpent, who is called the 
Devil and Satan ” (Rev. xii. 9), finds one of its sources ultimately 
in the myth that underlies the Creation story. But the present 
study cannot take account of the manifold traces of this develop- 
ment discoverable in the O.T. (see Gunkel, Schépfung und 
Chaos—a book full of suggestion, but in many of its conclusions, 
especially as regards Revelation, demonstrably wrong). It must 
be strictly limited to the ideas of the Antichrist and kindred 
conceptions that prevailed within Judaism and Christianity from 
200 B.C. to 100 A.D. or thereabouts. 

In a study of the present subject in 1900 (see Ascension 
of Isaiah, pp. li-Ixxili) I pointed out that, whilst Bousset’s and 
Gunkel’s works (above cited) were most helpful and stimulating in 
many directions, they did not deal satisfactorily with the relations 
of Beliar and the Antichrist, and that their account of the fusion 
of the latter with the Neronic legend was wanting in lucidity and 
consistency. This defect Bousset has from his own standpoint 
partially remedied in Rel. d. Judentums im Neutest. Zeitalter?, 
1906, and his article on “ Antichrist” in Hastings’ Eucye. of 
Religion and Ethics, i. 578 sqq. Here he has vastly improved on 
his earlier studies, and removed many of the defects to which 
I took objection in 1g00. But, notwithstanding these advances on 
Bousset’s part, I feel constrained to republish here the main part 


1 This is the form that Belial takes in Jubilees, Testaments XII Patriarchs, 
the Sibylline Oracles, Martyrdom of Isaiah. 


XVII. | ADDITIONAL NOTE ON XVII. 77 


of my study of 1900 with such additions and improvements as 
the work of the intervening years has naturally brought with 
them. 

If we can succeed in establishing with approximate accuracy 
the dates when the Antichrist, Beliar, and Neronic myths origin- 
ated and became fused together, we acquire means for determin- 
ing the dates of the fragments of such myths as have secured an 
entrance into the work of our author. 

The aim, therefore, of the present note is to touch briefly 
on the history of the Antichrist, Beliar, and Neronic myths, 
before the fusion of any one of them with another, or of 
each with all: and next to give the passages from Jewish 
and Christian literature where such fusion is attested and their 
approximate dates. Thus I shall deal with— 


I. Zhe independent development of the Antichrist, Beliar, 
and Nerontc myths. 

11. The fusion of the Antichrist myth with that of Beliar, 
and subsequently and independently with the 
LNeronic myth. 

III. Zhe fusion of all these myths together. 


I. The independent development of the Antichrist, Beliar, and 
Neronic myths. 

i. The Antichrist myth.—The term “ Antichrist” is compara- 
tively late though the idea signified by it is early. Thus it is not 
attested till far on in the first century of our era; for it is found 
in the N.T. only in the Johannine Epistles—z John ii. 18, 22, 
iv. 3; 2 John 7. The idea, however, can be traced back to the 
second century B.c., and appears first in the Book of Daniel. 
This conception takes two forms: (4) the individual Antichrist, 
and (4) the collective Antichrist. 

(a) A God-opposing individual.In Daniel we find the indi- 
vidual Antichrist (the king of the North, xi. 40) appearing at the 
head of mighty armies, with which he crushes certain nations and 
preserves others, persecutes the saints (vii. 25), putting numbers 
of them to death (viii. 10), sets up in the Temple “the abomina- 
tion that maketh desolate” (ze. the heathen altar over the altar of 
burnt-offering, viii. 13, ix. 27, xi. 31, xii. 11), “magnifies himself 
above every god” (xi. 36: cf. 2 Thess. ii. 4), and after a reign of 
three and a half years (vii. 25 sq.) meets his end (xi. 45). The 
historical figure here referred to was Antiochus 1v. Epiphanes 
(z.e. (God) made manifest). The idea, which may in part have 
existed already and which became impersonated in Antiochus 
disassociated itself from the historical figure of Antiochus, and 
through its enlargement and enrichment in the Book of Daniel 
established itself as a permanent expectation in Judaism. In the 


78 THE REVELATION OF ST. JOHN [XVII. 


earliest literature, therefore, where the idea appears, it implies a 
being of human origin (though claiming divine prerogatives), 
whereas Beliar, who came subsequently to be identified with the 
Antichrist, was originally a superhuman or Satanic being. 

The next historical character to whom epithets belonging to 
the Antichrist are applied, is Pompey the Great, who committed 
the unpardonable act of profaning the Temple by entering the 
Holy of Holies after his conquest of Jerusalem. Thus in the 
Pss. of Solomon (70-40 B.c.), Pompey is called “the Dragon” 
(ὁ δράκων, ii. 29). There may be here an unconscious allusion 
to the Dragon myth (see Cheyne’s art. “ Dragon” in the λεγε 
Bib.i.). He is described as “the sinner,” ii. 1 (6 ἁμαρτωλός), the 
personification of sin (cf. 2 Thess. il. 3, 6 ἄνθρωπος τῆς ἁμαρτίας 
—so the inferior Uncials) : ‘‘ the lawless one,” xvii. 13 (6 ἄνομος), 
an attribute of Beliar (cf. 2 Thess. ii. 3, 6 ἄνθρωπος τῆς ἀνομίας, 
XB). But since his soldiers are designated ‘“‘the lawless ones ” 
(xvii. 20, οἱ ἄνομοι), the epithet may mean no more than heathen, 
as in 1 Cor. ix. 21; 2 Cor. vi. 14; Acts ii. 23. The epithet 
“lawless,” if technically used, is proper to the Beliar myth. 

This expectation may have been influenced by the action of 
the emperor Caligula (37-41 A.D.), when he ordered the governor 
Petronius to erect his statue in the Temple. If he had persisted 
in this act of profanation, the Jews would undoubtedly have 
regarded it as a fulfilment of the prediction of the setting up 
of ‘‘ the abomination of desolation” inthe Temple. This phrase 
was, aS we are aware, first applied to the heathen altar set up 
by Antiochus in the Temple (1 Macc. i. 54), and probably also 
to the image of Olympian Zeus beside it (cf. Taanith iv. 6). 
Bousset suggests that “the ever recurring expectation of later 
times, that Antichrist would take his place in the Temple of 
Jerusalem, dates . . . from this period.” 

The next reference to the Antichrist is to be found in 
2 Bar. xxxvi. 5, XXxxix. 3, xl. 1, 2, according to which the head 
of the Roman Empire was to be brought before the Messiah and 
destroyed, and still another in 4 Ezra v. 6, where the reign of the 
Antichrist is foretold: ‘ Et regnabit quem non sperant, qui 
inhabitant super terram.” 

(4) A God-opposing power, or the collective Antichrist.—So far 
we have cited our authorities as testifying to a single individual 
Antichrist. But with the expectation of an individual Antichrist 
that of a collective Antichrist, (a) secular, or (@) religious, is often 
involved. 

(2) Thus in Dan. vii. 7 sqq., 19 5644. the Fourth Empire 
(z.e. the Greek or Macedonian) is the collective Anti- 
christ. The identity of the Seleucidae or Greek rulers of Syria 
with the Fourth Kingdom appears in the Sibylline Oracles, 


XVII. | ADDITIONAL NOTE ON XVII. 79 


iii. 388-400 (before 140 B.c.). But at the close of the first 
cent. B.c. or the beginning of the first cent. a.p. the prophecy 
of Daniel was reinterpreted, and, since Syria had now ceased 
to be a world power, the Fourth Empire was identified with 
the new world power Rome. This is first seen in the Assump- 
tion of Moses (7-30 A.D.), where the overthrow of Rome by 
Israel is predicted : 


x. 8. “Then thou, O Israel, shalt be happy, 
And thou shalt go up against the eagle, 
And its neck and wings shall be destroyed.” ! 


Lest his contemporaries should misunderstand Dan. vii. 17-19, 
23 sqq. as referring to the Greek Empire, the Seer in 4 Ezra 
ΧΙ]. 11-12 expressly states that this passage refers to the Roman 
Empire. This is the universal view of the first century a.p. Cf, 
2 Bar. xxxvi.—xl.; 4 Ezra v. 3-4, xi. 40 sqq. It is attested in 
the N.T.: see the Little Jewish Apocalypse incorporated in 
Mark xiii. (especially 14 = Matt. xxiv. 15 = Luke xxi. 20), and in 
the sources behind xili. 1-10 (see ὃ 8 in the Introd. to xiii.), 
Xvli. 3-10, where it is symbolized by the Beast in our Apocalypse. 
But in our text the meaning of the symbol has_ been 
changed : it stands only in part for the Roman Empire, but mainly 
for Nero vedivivus, the demonic Antichrist coming up from the 
abyss, in xili. 3 and similarly in xvii. 1-10; but the original 
meaning of the symbol still survives in xiii. 1-2, xvii. 3. In the 
Ep. Barn. iv. 4-5 (100-120 A.D.) the Fourth Kingdom is Rome: 
so also in Hippolytus (220 a.p.), and in the Talmud—Adoda 
Zara, 1. 

(8) The collective Antichrist of a religious origin. In 
the Johannine Epistles of the N.T. (1 John ii. 18, 22, iv. 3; 
2 John 7) the Antichrist is the collective name for the false 
teachers who have gone forth from the bosom of the Church as 
deceivers (πλάνοι). This conception is not to be confounded 
with that of pseudo-Christ (ψευδόχριστος) of Matt. xxiv. 24; 
Mark xiii. 22. The individual Antichrist of the religious type is 
probably referred to in John v. 43, “If another shall come in his 
own name, him ye will receive.” 

Again the original source lying behind xiii. 11-14, 16-17 


1 Here the words “its neck and wings ” have been transposed from line 2. 
The transmitted text runs: 


‘< And thou shalt go up against (2.4. 5p n°$yn) the necks and wings of the 


eagle, 
And they shall be destroyed ” 


(where ‘‘implebuntur” of the MS ΞΞ- συντελεσθήσονται, which should have been 
rendered ‘‘delebuntur” here). We have here an early form of the Eagle 
Vision such as we find in 4 Ezra xi. j 


80 - THE REVELATION OF ST. JOHN [XVII. 


was a Jewish Apocalypse directed against the individual Anti- 
christ in the form of the False Prophet (see Introd. to Chap. xiii. 
§ 8, vol. i. pp. 342-344). In our text it has been transformed into 
a collective Antichrist, 2.6. the heathen imperial priesthood, and 
designated the second Beast in subordination to the first in 
xiii. 1-10. Originally this Antichrist was conceived as inde- 
pendent and without any Antichrist beside him. 

ii. In the O.T. Beliar does not appear as a proper name 
(see “ Beliar” in the Bible Dictionaries). Beliar first attains to 
personality in the second century B.c. Thus, according to the 
Test. XII Patriarchs, Beliar rules over souls that are constantly 
disturbed (T. Dan iv. 7), or which yield to the evil inclina- 
tions (T. Ash. i. 8), but flees from those that keep the law 
(T. Dan v. 1). The Messiah will make war on Beliar and 
take from him the souls he had led captive (T. Dan v. 10), and 
Beliar will be bound (T. Levi xviii. 12), and cast into the fire 
(T. Jud. xxv. 3), and the spirits subject to him will be punished 
(T. Levi iii. 3). This conception is very like that of Satan—a 
fact which becomes clearer still in Jubilees i. 20, where Beliar 
(like Satan: cf. 1 Chron. xxi. 1; 1 Enoch xl. 7; Rev. xii. 10) is 
said to be the accuser of the faithful before God. This identifi- 
cation of Beliar and Satan appears in the Christian pseudepi- 
graph, Zhe Questions of Bartholomew (ed. Bonwetsch, 1897), 
iv. 25. In 2 Cor. vi. 15, Beliar seems a synonym for Satan. 
Hence we may conclude that towards the close of the second 
century B.c. Beliar was regarded as a Satanic spirit, and as 
naught else, until the Beliar myth coalesced with that of the 
Antichrist. 

iii. Zhe Neronic myth in its earliest form.—Here our task is 
simply to show that soon after the death of Nero the myth 
became current that (2) Nero had not really died, but was still 
living ; and (4) that he would soon return from this far East to 
take vengeance on Rome. 

(a) When Nero with the help of a freedman committed 
suicide and was cremated (Suet. Vero, 49), so great was the 
public joy that the people thronged the streets in holiday attire 
(op. cit. 57). All, however, did not share in the belief of Nero’s 
death. Thus Tacitus (//is¢. ii. 8) writes that there were many 
who pretended and believed that he was still alive; and 
Suetonius (Vero, 57) declares that edicts were issued in his name 
as though he were still alive and would return speedily to 
destroy his enemies. As early as 69 A.D. an impostor appeared 
under his name and headed a rebellion against Rome (Tac. 4715. 
ii. 8, 9). 

That Nero had taken refuge in the East probably formed 
a constituent of the myth from the outset—a point on which 


XVII.] ADDITIONAL NOTE ON XVII. 81 


evidence will be furnished later. Predictions had been made 
during Nero’s lifetime that the East would be the scene of his 
future greatness: some of these represented Jerusalem as the 
seat of his empire ; others promised him the sovereignty of the 
world (Suet. (Vero, 40). Probably such vaticinations as these, 
combined with the fact that Nero had already established friendly 
relations with the Parthian king Vologeses 1. (Suet. Vero, 57), led 
Nero, as the end drew nigh, to think of fleeing to the Parthians 
(0p. cit. 47). 

In conformity with this expectation we find that a second 
pseudo-Nero appeared under Titus on the Euphrates, about 
80 A.D., and was recognized by the Parthian king Artabanus 
(Zonaras, xi. 18). Finally, about 88 a.p. a third pretender came 
forward among the Parthians and all but succeeded in hurling 
Parthia against Rome (Tac. “sz. i. 2; Suet. Mero, 57). This 
Nero myth, thus firmly rooted in the Gentile world, passed over 
to the Jewish. The Jewish source, lying behind Rev. xvii. 12-17 
(1.6. xvii. 11%, 12-13, 17, 16) and written probably in the reign of 
Titus, embodies this expectation and predicts the destruction of 
Rome by the Parthians under the leadership of Nero, who is 
there called ‘‘the beast.” This expectation of a Parthian 
invasion of the West is explicitly stated in xvi. 12. With these 
passages Rev. ix. 13-21 should be compared, though here we 
have a demonic form of the myth. The Sibylline Oracles, 
v. 143-148 (71-74 A.D.—so Zahn and Bousset), prove that this 
myth had established itself in the eschatology of Hellenistic 
Judaism. According to the passage just referred to, the flight of 
Nero from Rome to the Parthians is mentioned, and in v. 361-364 
his return to destroy Rome. LEarly in the next decade we find 
other testimonies to the prevalence of this myth: see Sibyll. Or. 
iv. 119-122, where Nero is described as a fugitive to Parthia, and 
iv. 137-139, where he is described as returning to assail the 
West at the head of a vast host. 

It is possible that the statement in the Talmud ( Yoma, τοῦ), 
to the effect that Rome would be destroyed by the Persians, is 
an echo of this early expectation. 

11. Zhe fusion of the Antichrist myth (i.) with that of Beliar 
before 50 A.D. ; and (ii.) independently with that of Nero redivivus, 
88-100 A.D. 

i. As a result of this fusion the Antichrist is regarded as (a) 
a God-opposing man armed with miraculous powers—this appears 
to have been effected on Christian soil before 50 a.p.; (4) a 
purely Satanic power before 70 A.D. 

(a) 2 Thess. ii. 1-12, according to the usual interpretation, 
presents an indubitable instance of this fusion. Thus, on 
the one hand, we have Beliar. ‘The man of lawlessness” 

VOL. I1.—6 


82 THE REVELATION OF ST. JOHN [ XVII. 


(ὁ ἄνθρωπος τῆς ἀνομίας) is all but certainly a translation of Beliar ; 
for ἀνόμημα is the LXX rendering of it in Deut. xv. 9, and 
ἀνομία in 2 Kings xxii. 5, and παράνομος is frequently found as 
its equivalent, when it is used as an epithet: Deut. xiii. 13; 
Judg. xix. 22, xx. 13; 2 Kings xvi. 7, etc. 

In the next place it is Beliar appearing as the Antichrist ; for 
the words “he that opposeth himself . . . against all that is 
called God” (6 ἀντικείμενος... ἐπὶ πάντα λεγόμενον θεόν) form 
an excellent definition of the Antichrist. Since 2 Thess. is now 
generally (and certainly by the present writer) regarded as an 
authentic writing of St. Paul, we have here the earliest evidence 
for the fusion of these ideas (civc. 50 A.D.), and also for ¢he 
humanization of the Beliar myth through its fusion with that of 
the Antichrist; for hitherto Beliar had been conceived as a 
Satanic or superhuman being. The Antichrist thus comes to 
be conceived as a God-opposing man armed with Satanic powers. 

We should next observe that in 2 Thess. ii. 1-12 the myth 
appears to have a purely ve/igious significance and not a poditical 
one, as in Rev. xiii. 1-10, xvii. Thus in 2 Thess. ii. 6, 7 the 
Roman Empire is referred to as the power which checks the 
manifestation of the Antichrist, whereas in Rev. xiii. 1-10 it is 
the Roman Empire that stood originally in the source of this 
passage and that still stands in the background as the Antichrist, 
while the demonic Nero stands in the foreground as this being. 
In no case could 2 Thess. ii. 1-12 have been written after 70 A.D. 
This section is a Christian transformation of a current Judaistic 
myth. 

Ἶ Another phase of this expectation appears in Rev. xiii. 11-17. 
In the source of this passage the Antichrist was conceived 
similarly to that in 2 Thess. ii. But by our author this concep- 
tion was recast and interpreted of the priesthood, which was 
attached to the cultus of the Caesars, and had the chief seat of 
its activities in the province of Asia. This Antichrist—in our 
author symbolized by the second Beast—is a false teacher and 
prophet. Hence this conception is akin to that which prevails 
in the Johannine Epistles: 1 John ii. 18, 22, iv. 3; 2 John 7. 
Though both in the Epistles and Rey. xiii. 11-17 the Antichrist 
is human, in the latter passage he is armed with Satanic powers 
and ‘“‘deceiveth them that dwell on the earth by reason of the 
signs which it was given him to do in the sight of the beast” 
(xiii. 14). His task is to make the inhabitants of the earth 
worship the first Beast (te. the Beliar Nero), whose death-stroke 
had been healed (xiii. 12). This subordinate Antichrist is 
designated as ‘“‘the false prophet” in xvi. 13, xix. 20, xx. Io. 
Thus a conception which had originally grown up in Jewish and 
Christian circles, and, referring to a Jewish Antichrist, had a 


XVII.] ADDITIONAL NOTE ON XVII. . 83 


purely religious significance, was recast by our author and 
reinterpreted of a heathen corporation, the Imperial priesthood, 
which was in part religious and in part political in its aims. 

Sibylline Or. ii. 167 sq. (circ. 200 a.D.) should probably be 
cited under this head, where it is said that Beliar will come and 
work many portents before men. 

(6) The Beliar Antichrist=a purely Satanic power before 70 
A.D. (ογ 30 A.D.). 

This stage of the myth is attested in Rev. xi. 7, where as the 
3east from the abyss he makes war with and kills the witnesses. 
The Antichrist in this passage makes his advent iz Jerusalem 
(xi. 8), and therefore before 70 a.D. This phase of the myth 
was originally independent of that which appears in Rev. xiii. 
and xvil., where it has been fused together with the Neronic 
myth. But in its present context in xi. it is treated as identical 
with the conception in xiii. and xvii. and is used proleptically in 
reference to it. 

We should probably not be wrong in recognizing in the 
Assumption of Moses x. 1, 2 an instance of this compound 
conception. 


1. ‘And then His kingdom shall appear throughout all His 
creation, 
And then Satan shall be no more, 
And sorrow shall depart with him. 
2. Then the hands of the angel shall be filled 
Who has been appointed chief, 
And he shall forthwith avenge them of their adversaries.” 


If this passage comes rightly under this head, then the fusion 
of the ideas of Beliar and Antichrist must be anterior to 30 Α.Ὁ. 

li. Fusion of the Antichrist myth with that of the Nero 
redivivus.—This fusion could not have taken place before the 
first half of Domitian’s reign, when the last Neronic pretender 
appeared. As soon, however, as the hope of the return of the 
living Nero could no longer be entertained, the way was pre- 
pared for this transformation of the myth. The living Nero was 
no longer expected, but Nero restored to life from the abyss. 
This expectation appears in Rev. xiii., xvil. But it is question- 
able if this classification is right, and the very much conflated 
conceptions of the Antichrist in these chapters had best been 
reckoned under III. The simple Neronic myth needs some 
infusion of the Beliar myth in order to develop the expectation 
of Nero vedivivus, or Nero as a demonic power. 

III. Fusion of the Antichrist, Beliar, and Neronic myths in 
various degrees and forms. 

From this fusion the myth emerges in three forms, which 


84 THE REVELATION OF ST. JOHN [ XVII. 


owe their diversity in the main to the three variations of the 
Neronic myth which enter into and affect the combination. 
These are: (i.) Zucarnation of Beliar as the Antichrist in Nero 
still conceived as alive. The Antichrist has here a political 
significance, and is human. (11.) Jucarnation of Beliar in the 
Jorm of the dead Nero. The Antichrist is here a Satanic being. 
(iii.) Zncarnation of Beliar as the Antichrist in Nero redivivus. 

(i.) Lncarnation of Beliar as the Antichrist in Nero still con- 
ceived as living—before 90 a.D.—We have seen above from 
documentary evidence that before 80 a.p. the myth had gained 
wide circulation both among Gentiles and Jews, that Nero was 
still living in the East, and would speedily return to avenge 
himself on Rome. We have further seen that long before 80 
A.D. the minds of both Jews and Christians were familiar with 
the expectation of the Antichrist pure and simple, and of the 
Antichrist possessing the attributes of Beliar or Satan, and so 
denoting a God-opposing man armed with miraculous powers, or 
a truly Satanic being. So strong was the tendency of such 
mythical currents to merge in a common stream that it is not 
surprising to find this coalescence achieved in Sibyll. Or. iii. 63- 
74. This passage is unhappily of uncertain date, though no 
doubt before go A.D., since Nero is still regarded as alive. Its 
significance, however, cannot be mistaken. Beliar comes as 
Antichrist and is descended from Augustus (ἐκ Σεβαστηνῶν). 
That this descendant of Augustus is Nero there seems no room 
for doubt. ‘The lines are: 


ἐκ δὲ Σεβαστηνῶν ἥξει Βελίαρ μετόπισθεν 

Ἁ ΄ 3 ,ὔ 9 ,, Ν ’ὔ 
καὶ ἵ στήσει ᾿ ὀρέων ὕψος, στήσει δὲ θάλασσαν . .. 
καὶ νέκυας στήσει καὶ σήματα πολλὰ ποιήσει . . - 
> ele a , > , 
ἀλλ᾽ ὁπόταν μεγάλοιο θεοῦ πελάσωσιν ἀπειλαί, 
καὶ δύναμις φλογέουσα Ov οἴδματος εἰς γαῖαν ἥξει, 
καὶ Βελίαρ φλέξει καὶ ὑπερφιάλους ἀνθρώπους 
πάντας, ὅσοι τούτῳ πίστιν ἐνεποιήσαντο. 


1ι is possible, however, that the Σεβαστηνοί are the inhabit- 
ants of Σεβαστή, 1.6. Samaria. In that case the text would come 
under II. i. (4). 

ii. Incarnation of Beliar as Antichrist in the form of the dead 
Nero.—In due time the belief that Nero was still alive in the 
East began to die. The time of its extinction must naturally 
have varied according to temperament and locality. It is 
accordingly difficult to assign definite dates. Since, however, 
the latest pretender to the Neronic rdle came forward in 88 4.D., 
we may not unreasonably infer that from that year the belief 
began to lose its grip on the common folk, and to decline 
steadily till it finally disappeared. No doubt during the next 


XVII. | ADDITIONAL NOTE ON XVII. 85 


twenty years or more it crops up sporadically, but even during 
that period its place has been taken by two rival and stronger 
forms of the same myth. 

These new forms may have already been evolved in the later 
years of Vespasian. At all events they are not later than 9ο-- 
100 a.D. Now that the belief that Nero was still alive had 
already been abandoned, there were two courses of development 
open for this myth, in case the Neronic element was still to be 
retained. Either Beliar must come in the form of the dead 
Nero, or Nero must be recalled to life by a Satanic miracle as in 
(iii.). The first course is adopted by the writer of the Ascension 
of Isaiah, the second by our author in xiii., xvii. The passage 
in the Ascension, iv. 2—4, is as follows: 

“And after (the age) is fulfilled, Beliar, the great ruler, the 
king of this world, will descend, who hath ruled it since it came 
into being ; yea he will descend from his firmament in the like- 
ness of a man, a lawless king, the slayer of his mother, who 
himself (even) this king 3. Will persecute the plant which the 
Twelve Apostles of the Beloved have planted. Of the Twelve 
one will be delivered into his hand. 4. This ruler in the form 
of that king will come, and there will come with him all the 
powers of this world,” etc. 

(iii.) Zncarnation of Beliar as the Antichrist in Nero redivivus. 
—The chief authority attesting this expectation is Rev. xiii., xvii. 
in their present form as they left our author’s hand. But we 
shall first deal shortly with others in the Sibylline Oracles. In 
Sibyll. Or. v. 28-34 (written in the reign of Hadrian) the descrip- 
tion of the Antichrist involves all the above elements. Thus it 
is Nero redivivus that is described ; for the author of the lines 
is writing two generations after Nero’s death. In the next place 
he is called in semi-mythological language “‘ the serpent ” (herein 
we have the Beliar element), and finally he makes himself equal 
to God. The lines bearing on our subject are v. 28-29, 33-34. 


πεντήκοντα δ᾽ ὅτις κεραίην λάχε, κοίρανος ἔσται, 
δεινὸς ὄφις... 

ἀλλ᾽ ἔσται καὶ ἄϊστος ὀλοίιος" εἶτα ἀνακάμψει 
ἰσάζων θεῷ αὐτόν. 


v. 214-227 belongs more clearly to this division. According to 
this passage, Nero is to return aloft, upborne by the Fates. His 
achievements are portrayed in 219-225. In Book viii., of which _ 
lines 4-429 belong to the close of the second century, the 
various myths have so thoroughly coalesced that Nero is no 
longer regarded as a man but as a Satanic monster. He has 
become the Dragon (vill. 88, roppupeds τε δράκων), and assumed 
the monster’s form (157, θῆρα μέγαν). 


86 THE REVELATION OF ST. JOHN [XVITI. 


It is needless here to pursue the ramifications of this myth 
further in this and later literature than to state, that so 
thoroughly did the Neronic element in the composite Antichrist 
conception gain the upper hand in the East, that in Armenian 
the word Nero became and remains the equivalent for Anti- 
christ. 

We shall now return to the most important testimonies of 
this subject, 2.4. in Rev. xili., xvii. We need not here deal with 
them in detail, since they are fully discussed already. Here 
we have the most vigorous and illuminating conception of 
the Antichrist in all literature, although, as we have seen in 
our study of these chapters, our author was to a considerable 
extent indebted to existing sources in their composition. But 
though the elements of the Antichrist were drawn for the most 
part from disparate sources, the result is no mere mosaic, no 
laboured syncretism of conflicting traits, but a marvellous 
portrait of the great God-opposing power that should hereafter 
arise, who was to exalt might above right, and attempt, success- 
fully or unsuccessfully for the time, to seize the sovereignty of the 
world, backed by hosts of intellectual workers,! who would 
uphold his pretensions, justify all his actions, and enforce his 
political aims by an economic warfare,? which menaced with 
destruction all that did not bow down to his arrogant and 
godless claims. And though the justness of this forecast is 
clear to the student who approaches the subject with some 
insight, and to all students who approach it with the experience 
of the present world war, we find that as late as 1908, Bousset 
in his article on the “ Antichrist” in Hastings’ Zxcyclopedia 
of Religion and Ethics, writes as follows: “The interest in 
the (Antichrist) legend . . . is now to be found only among 
the lower classes of the Christian community, among sects, 
eccentric individuals, and fanatics.” 

No great prophecy receives its full and final fulfilment in 
any single event or series of events. In fact, it may not be 
fulfilled at all in regard to the object against which it was 
primarily delivered by the prophet or Seer. But, if it is the 
expression of a great moral and spiritual truth, it will of a 
surety be fulfilled at sundry times and in divers manners and in 
varying degrees of completeness. The present attitude of the 
Central Powers of Europe on this question of might against right, 
of Cesarism against religion, of the state against God, is the 
greatest fulfilment that the Johannine prophecy in xiii. has as 
yet received. Even the very indefiniteness regarding the chief 
Antichrist in xiii. is reproduced in the present upheaval of 


1 This is the second Beast in xiii.—the false prophet. 
2 The measures described in xiii. 16-17. 


XVIII. §1.] CONTENTS, ETC., OF CHAPTER 87 


evil powers. In xiii. the Antichrist is conceived as a single 
individual, z.e. the demonic Nero; but, even so, behind him 
stands the Roman Empire, which is one with him in character 
and purpose, and is itself the Fourth Kingdom or the Kingdom 
of the Antichrist—in fact, the Antichrist itself. So in regard to 
the present war, it is difficult to determine whether the Kaiser 
or his people can advance the best claims to the title of a 
modern Antichrist. If he is a present-day representative of the 
Antichrist, so just as surely is the empire behind him, for it is 
one in spirit and purpose with its leader—whether regarded 
from its military side, its intellectual, or its industrial. They are 
in a degree far transcending that of ancient Rome “those who 
are destroying the earth” (Rev. xi. 18). 


CHAPTER XVIII. 
§ 1. Zhe Contents and Character of this Chapter. 


This chapter, which deals with the doom of Rome, opens 
with a prophetic prelude, in which the Seer looks far forward 
and sees the destruction of Rome as already accomplished, and 
the earth’s proud capital as the haunt of every unclean thing— 
both demonic and belonging to this world.t This prelude, 
described as an angelic utterance from heaven (1-3), is proleptic, 
since in the rest of the chapter various stages in the actual 
destruction are described. 

In 4-8 there follows another voice addressed to the faithful 2 
(4-5), and to the ministers of God’s wrath, who were assembled 
for the destruction of Rome. 

We now come to the three threnodies pronounced respec- 
tively over burning Rome by the kings (9-10), by the merchant 
princes of the earth (11-13, 15-16), and by the shipowners and 
sailors of all the world (17-19). Each in turn bewail the doom 
of the great city in whose wantonness and luxury and wealth 
they had all shared. 

The chapter closes with a song of doom preluded by a 
symbolic action on the part of a strong angel. This dirge is 
uttered by the Seer who wrote the Oracle, which John has 
utilized here for his own purposes. At its close he has added 
20, 23'-24, in which he appeals to heaven and to the martyrs, 

1 As John had not the opportunity of revising his great Apocalyse, several 
traces of the expectations belonging to the Vespanianic period survive in this 
Jewish source. According to John’s own view, the smoke of Rome was to go 
up till the world’s end (xix. 3), but not so in this source (xviii. 2). 

? Another element testifying to the origin of the source in Vespanian’s 


time. The faithful had all been removed from the earth at the close of xiii, 
8 In the original source—Nero and the Parthians. 


88 THE REVELATION OF ST. JOHN [XVIII. § 1-2. 


apostles and prophets already there, to rejoice over the destruc- 
tion of Rome. This appeal is answered in xix. This last part 
of the chapter was evidently found by our author in a very 
confused condition. It should be read as follows (as we have 
shown in § 6): 21, 14,.22°, 234, 22%6", 29%, 20, 23% 24. 

As we have already stated, John has here used a source 
belonging to the Vespasianic period, and written soon after the 
destruction of Jerusalem. It was apparently written originally 
in Hebrew, and found by John in a Greek translation. The 
grounds for these statements are given in the sections that 
follow. To the same Vespasianic source xvii. 1'-7, 18, 8-10 
(in part) originally be!onged. 


§ 2. The Diction, Idiom, and Style of xviii. 2-23 is not 
that of our author. 


The style of this chapter has none of our author’s character- 
istic abnormal constructions (see 2). It has, on the other hand, 
constructions which are wholly against his usage (see 3). This 
chapter contains a great many ἅπαξ λεγόμενα so far as the rest of 
the N.T. is concerned (see footnote on 1), and also peculiar 
usages of certain words (see 5) not only unknown in the rest of 
the N.T. and the LXX, but almost unknown elsewhere. The 
style is most carefully elaborated, and in this respect different 
from that of our author. Our author is, of course, a stylist, but 
with him style is a wholly secondary consideration. His theme 
had wholly gained possession of him, and being the greatest of 
all themes it naturally expresses itself in great and noble words. 
But the writer of xviii. 2-23 is no less conscious of the claims 
of form than he is of the subject-matter of his vision. He is 
a conscious stylist. Moreover, the order of his words is less 
Semitic than that of any other chapter in the Apocalypse from 
our author’s hand. Thus the verb frequently follows after the 
subject or the object, or both combined: cf. 3, 7, 8, 11, 14, 
15,17. In xvii. 1°-2, 3°-7, 8-10, the earlier part of this source, 
the order is Semitic, but this seems owing to the revision it has 
undergone at the hands of our author before he incorporated it 
in his text. 

Finally, this source has influenced our author (see 7). 

1. Diction.—The source begins with 2. It is introduced by 
1, every phrase of which is from our author. Thus pera ταῦτα 
εἶδον is a characteristic phrase: εἶδον ἄλλον ἄγγελον καταβαίνοντα 
ἐκ τοῦ οὐρανοῦ is found in x. 1 and again in xx. 1. On ἔχοντα 
ἐξουσίαν cf. ix. 3, xvi. 9, xx. 6; and on ἐφωτίσθη ἐκ τῆς δόξης 
αὐτοῦ, Cf. xxi. 23, ἡ yap δόξα rod θεοῦ ἐφώτισεν αὐτήν. ‘The style 
of 2—23 is not that of our author, nor the diction nor the idiom. 


XVIII. ὃ 2.] DICTION AND IDIOM 89 


The diction is in the main different. I have added a list of phrases 
and clauses common to xviii. and the rest of the book. Now 
from this list must be. withdrawn those given under 20, 23, 24, 
since either originally or in their present form they are from our 
author’s hand. Next, those given under 3, το, 16 are repeated 
from the earlier part of the same source, xvil. 1-10, but not found 
elsewhere in the Book. Again, this old Vespasianic source has 
not unnaturally influenced our author’s diction: hence the 
clauses given in 2*, 3” are the source of xiv. 8, and the rare use 
of βύσσινον in 12 appears to be the source of our author’s use 
of it in xix. 8, 14. Thus the clauses with a diction akin to that 
in our author are those given under. 4 (8), 9, 21 (below). But 
the clauses which in these verses are common to this source and 
our author are not distinctive. On the other hand, xviii. has a 
large number of ἅπαξ λεγόμενα, so far as the rest of our author 
and the N.T. are concerned.! 

2. ἔπεσεν, ἔπεσεν Βαβυλὼν 7 μεγάλη : cf. xiv. 8, which, how- 
ever, appears to be borrowed from this source. 

3. ἐκ τοῦ οἴνου [τοῦ θυμοῦ] τῆς πορνείας αὐτῆς πεπότικεν πάντα 
τὰ @vn—the source of xiv. 85, οἱ βασιλεῖς τῆς γῆς μετ᾽ αὐτῆς 
ἐπόρνευσαν: cf. 9, xvii. 2, where the clause has already occurred. 

4. ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν : cf. x. 4, 8, 
ΧΙ. 12, xiv. 2, etc. 

8. διὰ τοῦτο: cf. vii. 15,xii.12. ἐν πυρὶ κατακαυθήσεται : Cf. xvii. 16, 

9. κόψονται ἐπ᾽ αὐτῇ : cf. 1. 7. 

10. ἡ πόλις ἡ μεγάλη : cf. 16, 19, xvii. 18---4}} belonging to 
the same source. 

12. Buocivou: cf. τό, xix. 8, 14, where this use of βύσσινον 
as a noun appears derived from the use in this source. 

16. ἡ περιβεβλημένη. . . μαργαρίτῃ : repeated with slight 
variations from xvii. 4—both belonging to the same source. 

17. ἔστησαν. Our author would have used ἔσταθησαν or 
εἱστήκεισαν. See vol. i. p. 272. 

20. εὐφραίνου: cf. xii. 12. οὐρανέ. Our author uses this 
word in the sing. οἱ ἅγιοι x. ot ἀπόστολοι καὶ ot προφῆται. The 
order is unusual: contrast xi. 18, xviii. 24. ἔκρινεν : cf. xvi. 6. 

21. εἷς (cf. viii. 13, xix. 17) ἄγγελος ἰσχυρός : cf. v. 2, x. 1. 
ἔβαλεν εἰς : very frequent. οὐ ph εὑρέθῃ En: cf. 22, 24, xii. 8, 
XIV. 5. 

28. ἐπλανήθησαν πάντα τὰ ἔθνη : Cf. xx. 3, 8, ΧΙ]. 9, xill. 14. 

1 Thus we have φυλακή in xviii. 2: στρήνους in xviii. 3 (cf. στρηνιάω in 
7, 9, also dar. Aey.), διπλώσατε, and διπλᾶ and διπλοῦν as nouns in 6, σιρικοῦ, 
θύινον, ἐλεφάντινον, μαρμάρου in 12, and in the same verse κοκκίνου as a noun 
(cf. 16, xvii. 4), κιννάμωμον, ἄμωμον, σεμίδαλιν [ῥεδῶν, σωμάτων in this sense] 
in 13, ὀπώρα, λιπαρά in 14, πορφυροῦν as a noun in 16 (xvii, 4), ἐργάζονται 
(in this sense) in 17, τιμιότητος in 19, μύλινον, ὁρμήματι in 21, μουσικῶν, 
σαλπιστῶν in 22. 


90 THE REVELATION OF ST. JOHN [XVIII. ὃ 2. 


24. προφητῶν καὶ ἁγίων : cf. xi. 18. ἐσφαγμένων : cf. v. 6, 9, 
12, Vi..9, xii. 8. 

2. The style of xviii. 2-23 exhibits none of the abnormal 
constructions! so frequent in our author, is far more normal 
than that of our author, and is comparatively good Greek. In 
fact the writer of this source was a conscious stylist. 

3. Whilst this source has none of our author’s characteristic 
abnormal constructions, it contains constructions which are wholly 
against his usage. Thus ovat cum nom. in 10, 16, 19, whereas it 
appears in our author only cum acc. ἐν ἰσχυρᾷ φωνῇ in 2 is both 
as regards the epithet and the order in this phrase unexampled 
in our author (see note zm /oc.). αὐτῆς ai ἁμαρτίαι in 5 is an 
example of the unemphatic position of αὐτός not elsewhere in our 
author save in one Uncial (A) in xxi. 3 (see vol. ii. p. 208, foot- 
note). κράζειν ἐν... φωνῇ in 2 is against our author’s usage, 
who never inserts the ev here: cf. vi. 10, vil. 2, 10, X. 3, XIX. 17. 
In xviii. 4 the order ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε (NACQ) 
is unparalleled in our author. Hence some later authorities 
transpose ἐκ τ. πληγῶν αὐτῆς after λάβητε. Again, ἡ μεγάλη πόλις 
in 21 is unparalleled in our author in this phrase (see note in loc.). 
The attraction of the relative in xviii. 6, ποτηρίῳ ᾧ ἐκέρασεν, is 
against his usage: cf. i. 20. Even the title of Babylon in 
XViil, το, ἡ πόλις ἡ ἰσχυρά, is against our author’s use, who calls it 
ἡ μεγάλη i in xiv. 8, xvi. 19, ἃ title which appears also in this source 
in xvii. 5, XVill. 2, 10, 21. Finally, in xviii. 7 we find κάθημαι 
where our author ‘would have used καθίζω: see note on iii. 21; 
and ov μή, xViil. 14, with εὑρήσουσιν, where he would use εὕρωσιν. 

4. The accumulation of participles is a frequent character- 
istic of this source—without any real parallel in the rest of the 
Book. Thus in xviii. 9-10 we have of . . . πορνεύσαντες καὶ 
στρηνιάσαντες ὅταν βλέπωσιν... ἀπὸ μακρόθεν ἑστηκότες. .. 
λέγοντες, all dependent on the subject of the principal verb. 
In 15, of wAoutyoavtes . . . κλαίοντες καὶ πενθοῦντες, λέγοντες, 
similarly dependent on the subject of the principal verb: in 
18, βλέποντες... λέγοντες: in 19, κλαίοντες καὶ πενθοῦντες, 
λέγοντες. The same accumulation of participles is to be found 
in the earlier fragment of this source, 2.6. Xvil. 12, 3°-7, 18, 
8-10. Thus in xvii. 3 we have γυναῖκα asus ἐπὶ δηοίόν a ee 
γέμοντα... ἔχων : in 4, περιβεβλημένη. . καὶ κεχρυσωμένη 

. ἔχουσα: in 7, τοῦ βαστάζοντος, τοῦ Syovros' in 8, οἱ κατοι- 
κοῦντες . . . βλεπόντων. 

5. The use of neuter adjectives in the sing. as nouns is 


1 Thus the syntax is carefully observed as regards gender and number. 
Even λέγων (λέγοντες, etc.) always agrees with the noun on which it depends ; : 
contrast our author’s use: i. 11, iv. 1, v. 12, 13, ix. 14, x. 8 (675), xi. 1, 15, 
xiv. 7, xix. I, 6, 


XVIII. § 2-3. | A HEBREW SOURCE ΟΙ 


characteristic of this source: ze. βύσσινον =“ fine linen” in xviii. 
12, 16. This usage occurs only once in the LXX in Dan. x. 5°. 
Occasionally τὰ βύσσινα is used in this sense in the LXX. 
Similarly πορφυροῦν in xvii. 4, Xvili. 16, κόκκινον in xvii. 4, 
XVili. 12, 16, σιρικόν, xviii. 12, and διπλοῦν in xviii. 6, are used 
as nouns, although, save in the case of σιρικόν and διπλοῦν, such 
a use of these words in the sing. seems unattested elsewhere. 
σιρικόν is found in Arrian and Strabo as a noun, and διπλοῦν 
appears to be used similarly in the LXX in Ex. xxii. 7, 9. 
For certain adjectives employed in this way in the rest of the 
N.T. see Robertson, Gram. 653 sq., who, however, as the rest 
of the N.T. grammarians, fails to notice most of the above 
words. 

6. The order of this source is less Semitic than that of our 
author: see above. 

7. This source appears to have influenced our author.—As 
regards xviii. 2-23, it has become clear that it is not our author’s 
production, as we have found also with regard to xvii. 1°2, 
3°-7, 18, 8-10. Now this source, dating from the time of 
Vespasian, had been in our author's hands and was apparently 
laid under contribution by him. Thus xiv. 8 is composed simply 
of xviii. 2°, 37 put together. Again our author’s peculiar use of 
βύσσινον in xix. 8, 14 as a noun appears due to this same use in 
XVlil. 12, 16 (see 5. above). The fact that this use of βύσσινον 
is characteristic of this source and borrowed by our author gains 
support by its use of πορφυροῦν (xvii. 4, xviii. 16), κόκκινον (xvii. 4, 
XVill. 12, 16), σιρικόν (xviii. 12), and διπλοῦν (xvill. 6) as nouns, 
although, save in the case of the σιρικόν and διπλοῦν, such a use 
seems unattested elsewhere. διπλᾶ and τὰ κόκκινα are found 
elsewhere. Since, therefore, our author appears to have been 
influenced by this source in the above respects, it is possible that 
he may have been also influenced by it in his use of ἰσχυρός, 
which occurs 4 times in xviii. and 5 times in the rest of our 
author. Three of these five times it occurs in the phrase ἄγγελος 
ἰσχυρός found also in xvill. 21. But οὐκ. . . ἔτι, which is 6 
times in xvill., occurs 9 times in the rest of our author and belongs 
to his vocabulary. His use of διὰ τοῦτο, vii. 15, xii. 12, is not to 
be traced to xviii. 8, seeing that it is a very common phrase, being 
found 15 times in the Johannine Gospel and 3 times in the 
Epistles. 

$3. The Greek appears to be a translation from a Hebrew 
source. - 

The evidence for the hypothesis is not conciusive. It will be 
found in the notes on 8, 19, 22 in connection with the words 
and phrases πένθος, ἐκ τῆς τιμιότητος, and μουσικῶν. The use of 
δυνάμεως in 3 may suggest ΟΠ = “ wealth,” 


92 THE REVELATION OF ST. JOHN |XVIII. ὃ 4. 


§ 4. The text has suffered great dislocations—in some degree 
comparable to those in xxii. Translation of xviii. 21-24 in its 
reconstructed order. 

One of these dislocations—that of 14—was observed by early 
scholars like Beza and Vitringa, which they restore after 23°. 
But the present writer thinks that 14 should be read immediately 
after 21: 20 he finds is also out of place. It should be replaced 
after 23°». The various elements of 22-23 have been disarranged, 
as is shown in the notes. 

21-24 should be read in the following order: 21, 14, 225, 23°, 
22h, 228) 20, 23%, 24. 

21. And a strong angel took up a stone as it were a great 
millstone, and cast it into the sea, saying: 


“‘Thus with violence shall be cast down, 
Babylon the great city, 
And shall no more be found. 


(The Seer’s dirge over Babylon.) 


14. And the fruits which thy soul lusted after 
Are gone from thee : 
And all the dainties and the splendours 
Are perished from thee. 
[And men shall find them no more at all]. 


22*4, And the voice of the harpers and singers 
<Shall be heard no more in thee>, 
And <the voice > of the fluteplayers and trumpeters 
Shall be heard no more in thee. 


23°%. And the voice of the bridegroom and the bride 
Shall be heard no more in thee: 

22°, And no craftsman of whatsoever craft 
Shall be found any more in thee: 


2284, And the voice of the millstone 
Shall be heard no more in thee: 
23°. And the light of the lamp 
Shall shine no more in thee. 


(The Seer’s appeal to heaven and its inhabitants to rejoice 
over the doom of Rome.) 


20. Rejoice over her, thou heaven, 
And ye saints and ye apostles and ye prophets ; 
For God hath judged your judgment upon her ; 


XVIII. ὃ 4-6.} OF THE TIME OF VESPASIAN 93 


23%. For with er sorcery had all the nations been deceived: 
24. And in her was found the blood of the prophets and 
saints 
And of all that had been slain upon the earth.” 


§ 5. xviii. was written in the time of Vespasian.' 

This statement can be proved by means of 2, 4, 6-8. 

(a) For first of all 2 presupposes the fires of Rome to have 
been long extinct, and its ruins to have become the abode of 
every unclean spirit, bird, and beast. Now such a supposition 
even in a vision was not possible for the Seer writing in 95 Α.Ὁ. 
He was then looking forward to the destruction of Rome as one 
of the /as¢ great acts in the judgment of the world. Moreover, the 
fires which should consume Rome, xviii. 9, 15, 18, were never, so 
long as the earth lasted, to be extinguished, xix. 3. Hence, however 
we explain xvili. 2, it was written at an earlier date than the 
Apocalypse as a whole. But, whereas the prophecy in 2 is 
merely proleptic and therefore not at variance with xviii. 8, 15, 
18, it is really irreconcilable with xix. 3, which declares that the 
smoke of Rome’s ruins will go up till the world’s end. The 
former gives the expectation of a Jewish Seer in Vespasian’s 
time, the latter that of our author John in 95 a.p. 

(4) In the note on 4 I have shown that the presupposition 
underlying it runs counter to the expectation of our Seer, that 
after chap. xiii. all the faithful had been put to death. But in 
this verse a considerable body of the faithful is presumed to be 
actually present in Rome. Such a presumption would be justifi- 
able in Vespasian’s time after the fall of Jerusalem, to which period 
XVili. can most reasonably be assigned. 

(c) In 6-8 the same Vespasianic standpoint is transparent. 
We have such an expectation here as would be naturally enter- 
tained by a zealous Jew after the destruction of Jerusalem. 

§ 6. xuviit. preserved in a corrupt condition and adapted by our 
author to his own purpose. ' 

The dislocation of 14 and 20 and of several clauses in 21-24 
from their original contexts shows how profoundly the original 
source has suffered (see § 4). There is no reason to suppose 
that these dislocations were due to our author. Either they 
were already present in his source, or they are due to accidental 
disarrangement subsequently. It should be borne in mind that, 
if the present writer’s hypothesis is sound as to the death of John 
when he had completed xx. 3, we are to regard i.—xx. 3 as never 
having undergone a final revision at his hands. In fact we have 
in i.—xx. 3, the first sketch of a great work, portions of which 


1QOn a variety of grounds Sabatier, Rauch, Spitta, Weyland, Bousset, 
J. Weiss, Wellhausen, and Moffatt accept the Vespasianic date of xviii, 


94 THE REVELATION OF ST. JOHN [XVIII. ὃ 6-7. 


have been most carefully worked out from the visions of many 
years, while others show not a few inequalities and inconsistencies 
that a final revision would have removed. 

As regards the corruptions in the text we have already (§ 3) 
sought to explain those in 8, 19, 22 by means of a Hebrew back- 
ground. The ungrammatical clause (καὶ ἵππων κτλ.) in 13 is 
merely a gloss. 23°, if it belonged to the original source, is at 
all events in its wrong context where it stands. 24 is from the 
hand of John as well as the phrase καὶ οἱ ἀποστολοί in 20. 

§ 7. xviii. and xvit. 1°-2, 3-7, 18, 8-10 are a Greek 
translation of one and the same Hebrew source. 

Wehavealready come to the conclusion that xvii. 1°-2, 3°—7, 18, 
8-10, and xviii. 2-24 are of a Vespasianic date, and that the Greek 
of these sections is apparently a translation (not made but revised 
by John) from a Hebrew original. Since xvii. 1-2, 3°-7, 18, 
8-10, and xviii. 2-23, which are closely connected by their peculiar 
and in some respects unique diction, deal with the same subject 
and belong to the same date, we conclude that they are from the 
same hand. The former served as an introduction to the latter. 
xvii. 1 gives the title of xviii. τὸ κρίμα τῆς πόρνης τῆς μεγάλης τῆς 
καθημένης ἐπὶ ὑδάτων πολλῶν. Next, xvil. 2 (μεθ᾽ ἧς ἐπόρνευσαν 
οἱ βασιλεῖς τῆς γῆς, καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ 
οἴνου τῆς πορνείας αὐτῆς) is repeated in substance and in part 
verbally in xviii. 3, ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς 
πεπότικεν πάντα τὰ ἔθνη, and 23, ἐν τῇ φαρμακίᾳ σου ἐπλανήθησαν 
πάντα τὰ ἔθνη. Next, clauses from xvii. 4 (περιβεβλημένη πορ- 
φοροῦν] καὶ κόκκινον, καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίω καὶ 
μαργαρίταις) are repeated almost word for word in xviii. 16, ἡ περι- 
βεβλημένη . . . πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη . . . λίθῳ 
τιμίῳ καὶ μαργαρίτῃ. Again, ποτήριον .. . ἐν τῇ χειρὶ αὐτῆς γέμον 
βδελυγμάτων in xvii. 4 is recalled by ἐν τῷ ποτηρίῳ ᾧ ἐκέρασεν 
in xvill. 6; Βαβυλὼν ἣ μεγάλη in xvii. 5 by a kindred clause in 
xviii, 10; and ἡ πόλις ἡ μεγάλη in xvii. 18 by the same phrase in 
xvill. το, 16, 19. 

Hence xvii. 1-2, 3°-7, 18, 8-10, and xviii. appear to be 
derived from one and the same Hebrew source.? With this he 
has combined another source, xvii. 11-13, 17, 16, which foretold 
the destruction of Rome by Nero and the Parthians. xvii. 2 gives 
the title of the Vision in xviii., 2.4. the Doom of Rome; this judg- 
ment is preceded by a vision of Rome before its overthrow mm 

1 Τὰ is important to observe that πορφυροῦν used as a noun seems to occur 
only in xvii. 4 and xviii, 16, that κόκκινον is used as a noun in the sing. in 
xvii. 4°, xviii. 12, 16—a most rare use, though it is found in the LXX and 
elsewhere as a noun in the plural. See § 2. 5 above. 

2 The order of the words in xviii. while in the main Semitic, is not as 


decidedly soas in xvii. 1°-2, 3°-7, 18, 8-10. The latter has been thoroughly 
revised by our author. 


et i ee ie 


XVIII. 1-2.] DOOM OF BABYLON 95 


xvii. 3-7, 18, 8-10, and by a prophecy of the coming destruction 
of Rome by fire at the hands of Nero and the Parthians, z.e. 
xvii. 12-13, 17, 16. It is not till we come to xviii. that the 
promise of the Angel of the Bowls in xvii. 1, δείξω σοι τὸ κρίμα 
τῆς πόρνης, is fulfilled. xviii. is a vision of Rome’s doom, which 
is foretold in xvii. 16. 

1-3. The proclamation of the doom of Babylon by the first 
angel. This proclamation is proleptic. The angel’s words 
regard Rome’s doom as already accomplished far in the past. 

From 2° it appears that the fires that consumed it have 
long since been quenched, and that it has become the abode of 
unclean birds and demons. See the note on these clauses below. 

1. ἄλλον ἄγγελον. This angel is distinguished from the angel 
mentioned in xvii. 1, 7, who 15 the amgelus interpres. 

ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ. This is a direct rendering 
of Ezek. xliii, 2, 123 AWN YONA, where the LXX has ἡ γῆ 
ἐξέλαμπεν ὡς φέγγος ἀπὸ τῆς δόξης. Here the Targum has δεν 
map’ yd mn). Thus the brightness οἵ God’s glory is here 
attributed to an angel. See further on this “brightness” in 
note on xxi. 23. On this use of ex=‘‘by reason of,” cf. viii. 13, 
mV! TT: 

2. ἔκραξεν ἐν ἰσχυρᾷ φωνῇ. The diction in this phrase is 
unexampled in our author: the order is most exceptional. See 
note on x. 3. 

ἔπεσεν ἔπεσεν Βαβυλὼν ἡ μεγάλη. This clause has already 
occurred in xiv. 8 (seenote). The Greek here, with the exception 
of the epithet, is an independent rendering of Isa. xxi. 9. 

2°, These three clauses are to be taken proleptically in 
reference to 9, 15, 18: otherwise they occasion difficulty ; for in 
9, 15, 18, Rome is seen in the Seer’s vision to be consumed by 
fire: whereas these clauses presuppose the fires of Rome to have 
been long extinct, and the ruins to have become the hold of 
unclean birds and demons, xiv. 11 refers not to the city Rome, 
but to the eternal torment of the worshippers of the Beast in the 
next world. On the other hand it is impossible to reconcile 2°*° 
with xix. 3, which represents the smoke of her burning as going 
up for ever and ever, ze. to the end of the world. This last is 
our author’s own expectation. Here that of his source conflicts 
with it: see Introd. to this Chap., § 5. 


ἐγένετο κατοικητήριον δαιμονίων... μεμισημένου : cf. Isa. xiii. 
21-22 (δαιμόνια ἐκεῖ ὀρχηθήσονταιλ) ; Jer. li, 31, “ Babylon shall 
become .. . a dwelling for jackals”; 1 Bar. iV. 35, κατοικηθή- 


σεται ὑπὸ δαιμονίων. In Isa. xxxiv. 11, 13°, 14-15, Jer. 1. 39, there 
is a list of unclean birds and beasts that are to inhabit Edom or 
Babylon given: cf. Zeph. ii. 14. The δαιμόνια are the OY, or 
more probably the oypy (Isa. xiii. 21, xxxiv. 14). 


96 THE REVELATION OF ST. JOHN [XVIII. 2-4. 


ὀρνέου ἀκαθάρτου : cf. Deut. xiv. 12-19. 

8. The nations as a whole, the rulers of the earth and its 
merchants, were involved in the sin of Rome. 

ἐκ τοῦ οἴνου [τοῦ θυμοῦ] τῆς πορνείας αὐτῆς. I have here with 
much hesitation bracketed τοῦ θυμοῦ, although it has the support 
of the best MSS. But the extraordinary diversity among the 
authorities points to some corruption in the above text. See 
notes on xiv. 8, xvii. 2. In the latter passage we have an exact 
parallel to xviii. 37°; for 3* (cf. 23% ὅτι ἐν τῇ φαρμακίᾳ σου ἐπλανή- 
θησαν πάντα τὰ ἔθνη) corresponds to ἐμεθύσθησαν οἵ κατοικοῦντες 
τ. γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς. 3” corresponds almost 
verbatim with xvii. 27, μεθ᾽ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς. 

οἱ βασιλεῖς τῆς γῆς. Their lamentation over Rome is given 
in 9-20, as that of the merchants in 11-13, 15-16. 

πεπότικεν. This reading, supported by a few cursives, appears 
to be the true one, though in the cursives only a happy conjecture. 
It explains the impossible readings of SACQ. Τὶι is also required 
by the context: otherwise Rome is represented only as passively 
evil. πέπτωκαν though originating in a scribal error seemed to 
derive support from ἔπεσεν. As Babylon fell, so did the nations. 

ot ἔμποροι τῆς γῆς. This phrase, which is peculiar to this 
chapter in the N.T. (cf. 11, 15, 23), is significant. All the 
merchants of the world are involved in the overthrow of Rome. 
The long list of merchants who traded with Tyre, according to 
Ezek. xxvii. 9--2 5, was in the mind of our author. 

ἐκ. . . αὐτῆς ἐπλούτησαν: cf. 15. 

τῆς δυνάμεως = “ wealth ”—a meaning which is found also in 
the LXX of Deut. viii. 17, Ruth iv. 11, where δύναμις is a render- 
ing of bn. In Isa. Ixi. 6 it is rendered by ἐσχύς -- “ wealth.” 
This meaning is to be found in Xen. Cyr. vii. 4. 34, etc., 2 Cor. 
vill. 3, and the Papyri. 

τοῦ στρήνους αὐτῆς = “ of her wantonness.” Here and in 
2 Kings xix. 28. Cf. στρηνιᾷν in 9, and καταστρηνιᾷν τοῦ Χριστοῦ, 
“to wax wanton against the restrictions prescribed by Christ,” in 
1 Tim:.v., 11; 

4-8. The second voice, which comes from heaven itself. 
4—5 are addressed to the faithful, and 6--ὃ to the ministers of God’s 
wrath who were seen by the Seer to be assembling for the work 
of destruction. 

4. No justifiable meaning can be attached to this verse as it 
stands. As we have repeatedly seen heretofore (cf. also ver. 20), 
the presupposition of the Seer is that after xiii. all the faithful had 
been put to death. In xv. 2—4 the army of martyrs is seen in its 
completeness in a vision before the throne of God, while the 
Seven Bowls are poured down on a wholly heathen world. In 
the present verse, therefore, indeed in the present chapter, we 


XVIII. 4-5.] ἘΧΗΟΚΤΑΤΙΟΝ TO THE FAITHFUL 97 


have a document that belongs, as a large body of modern scholars 
have recognized, to the time of Vespasian. This oracle dealt 
with the destruction of Rome. Volter (Ofenbarung Johannis, 
1904), J. Weiss and Erbes ascribe this oracle to a Christian 
source written respectively about 60, 70 and 80 a.p. On the 
other hand, Vischer, Schoen, Weyland, Spitta trace it, and 
rightly in the opinion of the present writer, to a Jewish source. 
Whether Jewish or Christian originally, it is partially adapted to 
its present context by the mention of the “apostles” in 20, and 
by the addition of 24. 

ἄλλην φωνήν. The words that follow—é λαός pov—seem to 
suggest that it is God that speaks. But 5 is against this con- 
clusion. Cf. xvi. 1 for a like difficulty. It may, however, be 
Christ that speaks. 

ἐξέλθατε ἐξ αὐτῆς ὁ λαός pov. These words appear to bea 
reproduction of Jer. li. (xxvili.) 45, "OY ADMD wN¥. Since they 
are not found in NABQ* of the LXX and in Q™8 are 
rendered by ἐξέλθετε ἐκ μέσου αὐτῆς λαός pov, this clause seems 
to have been translated directly from the Hebrew, and inde- 
pendently of the LXX. 

There are, it is true, many parallels in the O.T. to the above 
clause in our text. Cf. Jer. xxvii. (1.) 8, ἀπαλλοτριώθητε ἐκ μέσου 
Βαβυλῶνος... καὶ ἐξέλθατε : xxviii. (li.) 6, φεύγετε ἐκ μέσου BaBv- 
λῶνος, καὶ ἀνασώζετε ἕκαστος τὴν ψυχὴν αὐτοῦ καὶ μὴ ἀποριφῆτε ἐν τῇ 
ἀδικίᾳ αὐτῆς : Isa. xlviii. 20, ἔξελθε ἐκ Βαβυλῶνος : 11]. 11, ἀπόστητε, 
ἀπόστητε, ἐξέλθατε ἐκεῖθεν... ἐξέλθατε ἐκ μέσου αὐτῆς : cf. also 
2 Bar. i. 1, “ Retire from this city” ; Matt. xxiv. 16, τότε οἱ ἐν τῇ 
Ιουδαίᾳ φευγέτωσαν ἐπὶ τὰ ὄρη. The last quotation belongs to 
the Little Apocalypse, and refers, of course, to Jerusalem. 

συνκοινωνήσητε ταῖς ἡμαρτίας : cf. Eph. v. 11, μὴ συνκοιν- 
ὠνεῖτε τ. ἔργοις . .. τ. σκότους: I Tim. v. 22, μηδὲ κοινώνει 
ἁμαρτίαις ἀλλοτρίαις. These words deal with the guilt of sharing 
in the sin of Rome, as the words that follow deal with the 
punishment that such guilt must entail. 

ἐκ τῶν πληγῶν αὐτῆς, “some of her plagues.” 

5. ἐκολλήθησαν... ἄχρι τ. οὐρανοῦ. These words are, 
apparently, a reminiscence of Jer. li. 9, ΠΏ ΟΠ Sx ΝΣ. 
If so, then ἐκολλήθησαν is simply to be rendered (as in the 
A.V. and R.V. and the Vulg., pervenerunt) “have reached.” 
This rendering of ya) is very rare,—see Lam. ii. 2 and 
Zech. xiv. 5, ἐνκολληθήσεται (}.}}) φάραγξ ὁρέων ἕως Ἰασός, 
—but the meaning belonging to this Hebrew verb is clearly 
the one required by our context. We might also compare with 
our text 1 Esdr. viii. 72, αἱ δὲ ἄγνοιαι ἡμῶν ὑπερήνεγκαν ἕως τοῦ 
οὐρανοῦ : cf. Ezra ix. 6; also 4 Ezra xi. 43, “ Et ascendit con- 
tumelia tua ad altissimum et superbia tua ad fortem.” If this 

VOL. 11.--- 7 


98 THE REVELATION OF ST. JOHN [XVIII. 5-6. 


rendering is right, then we are not to attempt to render 
ἐκολλήθησαν κτλ. as “have grown together into such a mass as to 
reach the heaven.” It would be extraordinary if God was not 
mindful of the sins of Rome (5)) till they pressed in a mass 
against the roof of heaven. To such an extravagant conception 
the parallelism καὶ ἐμνημόνευσεν ὃ θεὸς τὰ ἀδικήματα αὐτῆς would 
form a singular anticlimax—a piece of sheer bathos. Hence we 
infer that ἐκολλήθησαν is here=\y'3n, and that the rendering is 
independent of the LXX in Jer. li. (xxvili.) 9, ἤγγικεν εἰς οὐρανὸν 
τὸ κρίμα αὐτῆς. The rendering of the two Syriac Versions here 
is very infelicitous, ze. “have cleaved to.” This rendering of 
κολλᾶσθαι is found once more in the Syriac Versions, namely, in 
Luke x. 11, but there it is very felicitous. 

On the other hand, it must be conceded that κολλᾶσθαι is the 
general rendering of p37 in the LXX. If it presupposes this 
Hebrew word here, then our text is not a reminiscence of Jer. 
li. 9. But even so, the context is against the meaning belonging 
to pas. Such a passage as 1 Bar. i. 20, ἐκολλήθη εἰς ἡμᾶς τὰ 
κακὰ kal ἡ apa, does not support our text in the sense of “cleave 
unto.” Even in this passage of Baruch ἐκολλήθη probably pre- 
supposes a corrupt Hebrew text. See Whitehouse in Charles, 
The Apoc. and Pseud. i. 578, and Kneucker iz doc. The Syriac 
Version of Baruch =anm) (=et pervenerunt), while the Greek = 
pam. Dan. ix. 11, with which 1 Bar. i. 15-11. 17 is closely 
related, supports the former. 

αὐτῆς αἱ ἁμαρτίαι. On this vernacular use of the genitive of 
αὐτός see notes on ii. 2, 19, and in vol. ii. 208, footnote. 

ἐμνημόνευσεν ὃ θεός κτὰ. Cf. xvi. 19, Βαβυλὼν 7 μεγάλη 
ἐμνήσθη ἐνώπιον τοῦ θεοῦ. 

6. In its present context this verse is to be taken as addressed 
to Nero vedivivus and the hosts that followed him: cf. 
xvii. 11-17. But it is not to be forgotten that already Rome has 
for the most part been destroyed in xvi. 19 by a great earthquake, 
and its entire destruction by fire foretold in xvii. 16. The 
present chapter, taken by itself, shows no consciousness of the 
first of these judgments. But the destruction of Rome by fire is 
proclaimed in xvili. 8, 9, 15. Hence the description of the final 
overthrow of Rome in xviii. 21 must be taken as purely figurative. 

ἀπόδοτε αὐτῇ Os καὶ αὐτὴ ἀπέδωκεν κτλ., 2.6. deal out to her the 
same measure that she dealt to others. Cf. Jer. xxvii. (].) 29, ἀντα- 
πόδοτε αὐτῇ κατὰ τὰ ἔργα αὐτῆς" κατὰ πάντα ὅσα ἐποίησεν ποιήσατε 
αὐτῇ : 15. ἐκδικεῖτε ἐπ᾿ αὐτήν" καθὼς ἐποίησεν, ποιήσατε αὐτῇ : Ps. 
CXXXVi. 8, μακάριος ὃς ἀνταποδώσει σοι τὸ ἀνταπόδομά σου ὃ ἀντα- 
πέδωκας ἡμῖν. On this principle οἵ δα Τα ϊογιῖς see the notes in 
my edition of Judilees on iv. 31, xlviil. 14. 

διπλώσατε διπλᾶ: cf. Isa. xl. 2, ἐδέξατο ἐκ χειρὸς κυρίου 


ee Ss oe 


XVIII. 6-8. | COMMAND TO MINISTERS OF DOOM 99 


διπλᾶ τὰ ἁμαρτήματα αὐτῆς: Jer. xvi. 18, ἀνταποδώσω... 
διπλᾶς τὰς κακίας αὐτῶν. διπλοῦν διπλᾶ is an extraordinary ex- 
pression. Cf. Aesch. Agamem. 537, διπλᾶ δ᾽ ἔτισαν Πριαμίδαι 
Oapdpria. 

But in Aeschylus the διπλοῦς is used purely as an adjective, 
whereas in our text it is a noun. For this use cf. Ex. xxii. 
3, 6, 8 In the first passage we have διπλᾶ in the LXX 
(821), in the second τὸ (?) διπλοῦν, and in the third διπλοῦν, 
7.6. ἀποτίσει διπλοῦν τῷ πλησίον. Cf. also Zech. ix. 12, διπλᾶ 
ἀνταποδώσω. 

ἐν τῷ ποτηρίῳ κτλ. : cf. xiv. 8, xvii. 4. This cup is the cup 
of the wrath of God. Cf. 2 Bar. xiii. 8, in which the Romans 
also are addressed. 


“Ye who have drunken the strained wine 
Drink ye also of its dregs, 
The judgment of the Lofty One 
Who has no respect of persons.” 


7. In this verse it is a question whether the speaker is a 
heavenly being or the Seer who wrote this vision. 

ὅσα. .. τοσοῦτον. The torment and grief (or “ misfortune ”) 
of Rome are to be proportionate to her self-glorification and 
wantonness. Cf. Isa. ili. τό, 17, ἀνθ᾽ ὧν ὑψώθησαν αἱ θυγατέρες 
Σειὼν. . . καὶ ταπεινώσει ὃ θεὸς ἀρχούσας θυγατέρας Σειών: 
Prov. xxix. 23, ὕβρις ἄνδρα ταπεινοῦ: Luke xiv. 11, ete. 
On the probability that πένθος, which occurs twice in this verse, is 
to be rendered “ misfortune ” or “calamity,” or that it is a trans- 
lation of a corrupt form in the Hebrew original, see note on ver. 8. 

ὅτι ἐν τῇ καρδίᾳ αὐτῆς λέγει... ἴδω. These lines repro- 
duce freely Isa. xlvii. 7, 8, ... m2 max odyyS ONM) 
Dav ys xy mode awe xd... maaba men. But the 


LXX is not followed, which here gives εἶπας His τὸν αἰῶνα ἔσομαι 
ἄρχουσα. . . ἡ λέγουσα ἐν TH καρδίᾳ αὐτῆς... οὐ καθιῶ χήρα οὐδὲ 
γνώσομαι ὀρφανείαν. We should observe that for κάθημαι we 
should expect καθίζω (see note on ili. 21) if this chapter were from 
the hand of our author. As a parallel to our text, the boast of 
Tyre in Ezek. xxviii. 2 should be compared and also the self- 
glorification attributed to Rome in 2 Bar. xii. 3. 

8. Because of (ὅτι... διὰ τοῦτο) Rome’s pride and self- 
confidence she shall be overthrown suddenly. 

ἐν μιᾷ ἡμέρᾳ ἥξουσιν. Isa. xlvil. still influences our writer; for 
these words are derived from the Massoretic ver. 9, where 
the LXX (B) renders ἥξει... ἐπὶ σὲ ἐν τῇ φαρμακίᾳ cov. But NA 
etc. agree with Mass. It is noteworthy that εἷς is postpositive in 
Ix. 12, 13, but prepositive in viii. 13, xvii. 12, 13, 17, XViil. 8, 10, 
ΤΟΝ ΤΟΣ Mike 17. 


ΙΟΟ THE REVELATION OF ST. JOHN | XVIII. 8-9. 


T θάνατος καὶ πένθος καὶ λιμός ἡ. We might compare vi. 8. 
It must be confessed that πένθος (“ mourning”) cannot with any 
justice be reckoned under the category of plagues. But first of all 
the presence of λιμός suggests that θάνατος here as in vi. 8 and 
frequently in the O.T. =134, “ pestilence.” In that case the natural 
order would be λιμὸς x. θάνατος x. πένθος. Now returning to 
πένθος, itis possible that it should be rendered here according to 
a rare meaning by “calamity,” “ misfortune” (cf. Pindar, Zsth. 
vi. (vii.) 51, ἔτλαν δὲ πένθος οὐ φατόν : Herod. iii. 14). If so, we 
should translate ‘‘famine and pestilence and misfortune.” But 
the error may be due to a corruption in the Semitic original. 
Thus πένθος -- δ3νξ, corrupt for San. If this is right, we obtain an 


excellent sense—‘“famine and pestilence and destruction.” 
The approach of the Parthians from the East under Nero would 
cut off food supplies from Rome and lead to famine, in the 
train of which pestilence would soon follow. The third plague 
would then prepare for the destruction of Rome by fire. Or, 
since the writer has, as has been shown on 7, borrowed 
freely from Isa. xlvii. 7, 8, it is possible. that Sax (Ξ- πένθος) 
may be a corruption of δι in Isa. xlvii. 8—“famine and 
pestilence and loss of children.” But the former restoration is 
to be preferred. 

ἐν πυρὶ κατακαυθήσεται. The judgment of Rome by fire, 
which according to xvii. 16 is to be executed by Nero and the 
Parthian kings, is here declared to come from God in the first 
instance. On the judgment by fire cf. Jer. 1. 32, li. 25, 30, 32, 
58. 

ἰσχυρὸς ὁ θεὸς 6 κρίνας αὐτήν. The translator of this 
chapter is fond of the word ἰσχυρός -- οἴ. 2, 10, 21. Outside 
this chapter it occurs only five times in the Apocalypse: cf. Jer. 
xxvii. (1.) 34, ὃ λυτρούμενος αὐτοὺς ἰσχυρός... κρίσιν κρινεῖ 
πρὸς τοὺς ἀντιδίκους αὐτοῦ. This κρίνας points to the fact that the 
decree of judgment has already been passed on Rome. 

9-19. The dirge chanted over the conflagration of Rome by 
the kings, 9-10, by the merchant princes of the earth, 11-16, and 
the shipowners and sailors of the world, 17-19. The author is 
influenced by the doom song pronounced by Ezekiel over Tyre, 
Ezek. xxvi.—xxviii. 

9-10. Cf. Ezek. xxvi. 16-17, where the princes of the sea 
mourn over Tyre. 

κλαύσονται καὶ κόψονται ἐπὶ αὐτῇ : cf. 2 Sam. i. 12, ἐκόψαντο 
... καὶ ἔκλαυσαν. .. ἐπί. Hence our text= “shall weep and 
mourn over” (=>Y 175d 193"). See also 11, 15, 19. 

ot βασιλεῖς τῆς γῆς: cf. vi. 15 (see note), xvii. 2, 18, 
xviii. 3. These kings are the heads of the heathen nations. 
Foremost amongst them are princes subject to or in alliance with 


νοι νέα. “ 


XVIII. 9-11.] DIRGE QF KINGS AND MERCHANTS IOI 


Rome ; for, as the next clause shows, they have been deeply 
affected by her influence. They are distinct from the Parthian 
kings who destroy Rome, xvii. τό. 
ot μετ᾽ αὐτῆς πορνεύσαντες : Cf. xvil. 2, XVill. 3. στρηνιάσαντες. 
They too had lived wantonly like Rome: cf. 3. 
ὅταν βλέπωσιν. . . αὐτῆς. This clause recurs in 18. 
τῆς πυρώσεως. The prophecy of Rome’s destruction by fire is 
dwelt on again and again: cf. xvii. 16, xvill. 8, 18. 
10. ἀπὸ μακρόθεν : cf. 15 (see note), 17; Matt. xxvi. 58; Mark 
v6, Vill. 2, etc. 
διὰ τὸν φόβον. . . αὐτῆς. This phrase recurs in 15. 
ovat οὐαὶ ἣ πόλις κτλ. This construction is not found in the 
N.T. exceptin Luke vi. 25"; but it occurs frequently in the LXX ; 
ΟΠ τα: νι, ΤΊ, 20; 21. 022} Hab, 11: Ὁ, 12, τὸ; Zep: i igs 
Amos v. 18, where the R.V. rightly renders: ‘woe unto.” Hence 
the rendering here, as in these passages, should be, ‘‘ Woe, woe 
to the great city.” The construction suggests the writer’s 
acquaintance with the LXX. Our author’s construction is οὐαί 
with the dat.: cf. viii. 13. 
μιᾷ dpa: cf. 8, 16, το. 
11-16. The merchants of the earth take up their dirge over 
Rome. 
11. ot ἔμποροι τῆς γῆς. In Ezek. xxvii. 12-24 the various 
nations that had commercial relations with Tyre are enumerated. 
κλαίουσιν καὶ πενθοῦσιν ἐπ᾽ αὐτῇ : cf. 9, 15, 19; Mark xvi. 10; 
Luke vi. 25; Jas. iv. 9. This combination is found in Neh. 
1:3: 
γόμον = ship’s freight or cargo: cf. Acts xxi. 3. The vastness 
of the commerce of Rome may be inferred from the following 
eon sa which are all taken from Wetstein ; Galen, De Antidot, 
. 4, ἐὰν ἐν Ῥώμῃ κατοικῶμεν, εἰς ἣν ἐξ ἁπάντων τῶν ἐθνῶν καθ᾽ 
ἕκαστον ἐνιαυτὸν ἐξικνοῦνται πάμπολλα. .. εἰς ἣν τὰ πανταχόθεν 
ἧκε καλὰ διὰ παντὸς ἔτους : Pliny, H./V. vi. 26, ‘“ Minima computa- 
tione millies centena millia sestertium annis omnibus India et 
Seres peninsulaque illa imperio nostro adimunt ” : Aristides, In 
Rom., P. 200, ἄγεται δὲ ἐκ πάσης γῆς καὶ θαλάττης, ὅ ὅσα ὧραι. φύουσι, 
καὶ χώραι ἑκάσται φέρουσι, καὶ ποταμοί, καὶ λίμναι, καὶ τέχναι 
Ἑλλήνων καὶ βαρβάρων' ὥστε εἴ τις ταῦτα πάντα ἐπιδεῖν βούλοιτο, 
δεῖ αὐτὸν ἢ πᾶσαν εἰσελθόντα τὴν οἰκουμένην οὕτω θεάσασθαι, ἢ ἐν 
τῇδε τῇ πόλει γενόμενον ee τοσαῦται δὲ ἀφικνοῦνται δεῦρο κομί- 
ζουσαι παρὰ πάντων ὁλκάδες, d ἀνὰ πᾶσαν μὲν ὥραν, πᾶσαν δὲ φθινό- 
hey aids περιτροπήν, dor’ ἐοικέναι τὴν πόλιν κοινῷ τινι τῆς γῆς 
ἐργαστηρίῳ. φόρτους μὲν ἀπ᾽ Ἰνδῶν, εἰ βούλει δὲ καὶ τῶν εὐδαιμόνων 
᾿Αράβων τοσούτους ὁρᾷν ἐστίν, ore εἰκάζειν γυμνὰ τὸ λοιπὸν τοῖς 
ἐκεῖ t λελεῖφθαι τὰ δένδρα. ... Ἐσθῆτας δ᾽ αὖ Βαβυλωνώς, καὶ τοὺς ἐκ 
τῆς ἐπέκεινα βαρβάρου beatae ». » Πάντα ἐνταῦθα συμπίπτει, 


102 THE REVELATION OF ST. JOHN [XVIII. 11-13. 


ἐμπορίαι, νανυταλίαι, γεωργίαι, μετάλλων κάθαρσις, τέχναι ὁπόσαι εἰσί 
TE Kal γεγένηνται, ΤΟΥ͂ΤΟΙ ὅσα γεννᾶται. καὶ φύεται. ὅ τι δ᾽ ἂν μὴ 
ἐνταῦθα ἴδοι τις, sty ἔστι τῶν γενομένων ἢ γιγνομένων. In the 
Talmud, Qudd. 49", it is stated that “‘Ten measures of wealth 
came down into the world: Rome received nine, and all the 
world one.” 

Since 23° cannot stand in its present context, it may 
originally have stood after 11%, and so this verse may have run 
as follows: 


11% * And the merchants of the earth weep and mourn over her, 
23° For thy merchants were the princes of the earth, 
1r® For no man buyeth their merchandise any more.” 


12-18. These two verses give a list of the articles imported 
by Rome from all quarters of the world. Holtzmann has 
recognized that the first four articles mentioned (2.6. precious 
stones) harmonize rhythmically with the next four, consisting of 
costly garments. But further examination of the passage shows 
that it consists, according to the present text, of nine lines. That 
the first four of these consist of two couplets there can be no 
doubt, but great difficulty attaches to the method of dealing 
with the remaining five lines. If they are to be retained as 
they stand, it might be best to regard them as consisting of a 
tristich and a distich: 


“ And cinnamon and spice and incense, 
And ointment and frankincense and wine, 
And oil and fine flour and wheat : 
And beasts and sheep [and horses 
And chariots and slaves] and souls of men.” 


But it is probable that the words I have bracketed are an inter- 
polation ; for (1) their syntax—genitives where there ought to be 
accusatives—is wholly anomalous. It is without a real parallel 
in the abnormal style of our author, and is still more at variance 
with the much more grammatical style of this chapter, which, as 
we have elsewhere seen, comes from an independent source. 
(2) The same ideas are repeated in immediate proximity under 
different forms; for “slaves” and “souls of men” are here 
synonymous. 

κτήνη, as is shown in the notes on 13 =draught cattle, ze. 
horses, asses, etc., and thus the mention of horses separately, as 
in the present text, is wholly gratuitous. Now, if we excise as a 
gloss, which has crept in from the margin, the words “and 
horses and chariots and slaves,” we get rid of the anomalous 
syntax, and of the meaningless repetitions in the last line, and 


XVIII. 12-13.| DIRGE OF THE MERCHANTS 103 


recover the original text of 12-13, consisting of four stanzas of 
two lines each. The last stanza then would be: 


“* And oil and fine flour and wheat, 
And beasts and sheep and souls of men.” 


The dramatic forcibleness of what seems at first a purely prosaic 
list of imports is in the highest degree impressive, closing as it 
does in the climax— 


“And beasts and sheep and souls of men.” 


12. On the various articles mentioned in 12-13 the Bible 
Dictionaries should be consulted. Most of them are to be found 
in the imports of Tyre: Ezek. xxvii. 12-24, 7.6. gold, silver, 
precious stones, fine linen, purple, brass, iron, all spices, oil, 
wheat, cattle, sheep, horses, and the souls of men. 

βυσσίνου : cf. xix. ὃ. 

σιρικοῦ (so the uncials. The usual form is σηρικοῦ). This 
word (= “‘silk”) is a ἅπ. Aey. in Biblical Greek, but it was used 
frequently by Greek writers after Alexander’s time. How 
commonly it was used in Rome about 70 a.p. may be inferred 
from the words of Josephus (B./. vii. 5. 4), who describes the 
triumphant army of Vespasian and Titus as being clothed ἐν 
ἐσθῆσιν σηρικαῖς, ἐστεφανωμένοι δάφναις. 

καὶ πᾶν ξύλον θύινον. The construction here changes and 
ξύλον is governed directly by ἀγοράζει. This change may be due 
not toa slip on the part of the translator, but to a right rendering 
of his text. The οὐδεὶς ἀγοράζει is to be taken closely with πᾶν 
ξύλον (=ypy-b3 . . . ws map» x5) = “no one buyeth any thyine 
wood.” Hence καὶ πᾶν ξύλον θύινον should be rendered “or 
any thyine wood” and not as in the A.V. and R.V. “and all 
thyine wood.” Of course it is possible that the translator ought 
to have rendered παντὸς ξύλου, but, so far as the Hebrew before 
him went, the acc. was not only a possible but probably the right 
rendering. 

θύινον. This wood most probably came from TZhuia arti- 
culata, a tree which grew in N. Africa. It was known to the 
Greeks as Ova, θύον, or θυία, to the Romans as citrus. It was 
much used in the making of costly tables: cf. Martial, xiv. 87, 
“Mensa citrea.” Seneca (quoted by Swete from Mayor on Juv. 
i. 137) had (according to Dio, ΙΧ]. 10. 3) 300 such tables with 
ivory feet. 

ἐλεφάντινον. Ivory was largely used, as Swete states, by 
wealthy Romans in the decoration of furniture, quoting Juv. 
xi. 120 sqq. 

13. κιννάμωμον. In the O.T. cinnamon appears thrice 
among aromatic spices. It is the Cassia lignea and was 


104 THE REVELATION OF ST. JOHN [XVIII. 18. 


imported, as it still is, from China. It was much used in Rome, 
as we can infer from Plautus, Propertius, Lucan, Martial. 

ἄμωμον. This perfumed unguent was derived from a shrub 
of Eastern origin (Virg. £c/. iv. 25, “ Assyrium vulgo nascetur 
amomum”). It was well known at Rome: Mart. viii. 77: “Si 
sapis, Assyrio semper tibi crinis amomo splendeat”: Statius Silv. 
i. 113: “ Nec pingui crinem deducere amomo cessavit ” (quoted by 
Wetstein). Theophrastus, ix. 7, is uncertain whether it was 
derived from Media or India. Pliny, % J. xii. 28, mentions this 
costly unguent for the hair. 

θυμιάματα. See v. 8, λίβανος : cf. vill. 3. 

σεμίδαλιν (=n>d). This word, meaning fine flour, is not 
found elsewhere in the N.T. though frequent in the LXX. 
Pliny, HV. xiii. 21, refers to it: “Similago ex tritico fit lauda- 
tissimo.” 

σῖτον. Egypt was the granary of Rome. 

κτήνη. This word generally means flocks and herds, but it 
can also mean draught cattle or beasts for riding: hence horses 
or asses: cf. Luke x. 34; Acts xxiii. 24. That κτῆνος could 
mean ‘‘a horse” is to be inferred also from Gen. viii. 19, where 
the Hebrew is wi, which clearly the Greek translators read 


as won (=“horse”), and from Num. xvi. 32, where the trans- 
lators again read 5 instead of 9 (=“substance”). From 


these facts we conclude that κτήνη means all kinds of cattle for 
draught or riding. Hence there is no real need for the word 
ἵππων which follows, as it is already included in κτήνη. Horses 
are mentioned among the imports of Tyre in Ezek. xxvii. 13 sq. 

[kal ἵππων... σωμάτων.) I have already given in the 
introductory note on 12-13 the grounds on which these words 
are to be excised as an interpolation. The absolutely anomalous 
genitive here is, so far as I am aware, universally explained by 
inserting γόμον before it. Thus Holtzmann and Bousset remark 
here that as in 12 the gen. passes over into the acc., so here the 
acc. returns again into the gen. But, as I have shown on 12, 
the acc. can not only be accounted for, but probably justified : 
whereas nothing can justify the present genitives between a series 
of accusatives preceding and an acc. following. They are there- 
fore to be regarded as an interpolation. 

pedav. The ῥέδη came, according to Quintilian (i. 5. 5), from 
Gaul and was a vehicle with four wheels (1514. Etym. xx. 12). 
Cicero used it, and apparently it became fashionable at Rome. 

σώματα. This word is used to translate nivip) (“souls”) in 
the LXX of Gen. xxxvi. 6. It is also used elsewhere in the LXX 
in the sense of ‘“‘slaves”: cf. Gen. xxxiv. 29 ; Tob. x. 11 (σώματα 
καὶ κτήνη) ; Bel 32 (Theod.), δύο σώματα καὶ δύο πρόβατα : 2 Macc. 


ΝΥΝ ΝΥ ιν μων .  «. 


XVIII. 18-17.} DIRGE OF THE SEAFOLK 105 


viii. 11. This non-Attic usage of the word arose apparently in 
Egypt, as the Papyri show, and later established itself in Greek 
generally. Hence a slave dealer is called a σωματέμπορος and 
a slave house σωματοτροφεῖον. ἡ 

ψυχὰς ἀνθρώπων. This phrase is borrowed from Ezek. 
XXVii. 13, οὗτοι ἐνεπορεύοντό σοι ἐν ψυχαῖς ἀνθρώπων (DIN WD). 
The phrase occurs also in rt Chron. v. 21, but there it does not 
mean slaves as here. 

14. This verse, as Vitringa, and in modern times Ewald (znd 
ed.), Volkmar, B. Weiss, and Moffatt have recognized, is here 
out of place. ‘These scholars have restored it after 23°, but the 
present writer is of opinion that it originally stood after 21, 
where he has restored it in this edition. 

15. This verse resumes the dirge of the merchants over 
Rome, from which the writer had turned aside to describe the 
nature and extent of their commerce witb Romie. 

οἱ ἔμποροι τούτων --- 2.6. the merchants who dealt in the 
merchandise mentioned in 12-13: cf. 23. This phrase in itself, 
as B. Weiss observes, unconditionally excludes the presence of 
14 where it stands in the text. 

οἱ πλουτήσαντες ἀπ᾽ αὐτῆς : Cf. 3, To. ᾿ 

ἀπὸ μακρόθεν στήσονται : cf. το, ἀπὸ μακρόθεν ἑστηκότες : 17, 
ἀπὸ μακρόθεν ἔστησαν. 

διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς. This phrase has already 
occurred in 10. 

κλαίοντες κ. πενθοῦντες : Cf. 9, 11, 10. 

16. On this construction of οὐαί see note on το. ἣ πόλις ἧ 
μεγάλη: Cf. 10, 19, ΧΡ]. 18. ἡ περιβεβλημένη πορφυροῦν καὶ 
κόκκινον. Repeated from xvii. 4. κεχρυσωμένη χρυσίῳ. .. 
μαργαρίτῃ, Repeated from xvil. 4. μιᾷ ὥρᾳ ἠρημώθη. Repeated 
in 19. A corresponding clause in the dirge of the kings is found 
in Io. 

17-19. Dirge of the seafolk. Cf. Ezek. xxvii. 28-29 on Tyre. 

17. κυβερνήτης. This word means “shipmaster” or captain 
as distinct from ναύκληρος = “shipowner.” In Acts xxvii. 11 we 
have τῷ κυβερνήτῃ καὶ τῷ ναυκλήρῳ -Ξ “the captain and the ship- 
owner.” Cf. Plutarch, A/oralia, 807 B, ναύτας μὲν ἐκλέγεται 
κυβερνήτης καὶ κυβερνήτην ναύκληρος : Artemidorus, i. 37, ἄρχει de 

. πρωρέως ὃ κυβερνήτης, κυβερνήτου δὲ ὃ ναύκληρος. The word 
κυβερνήτης is ἃ rendering of 52Π in Ezek. xxvii. 8, 27, 28, where 
it means “pilots.” In Jon. i. 6 it means “a sailor,” for the 
captain is called Sahn a4, or ‘chief of the sailors.” 

6 ἐπὶ τόπον πλέων = “ Every one that saileth any whither” 
(R.V.). Cf. Acts xxvii. 2, πλεῖν εἰς τοὺς κατὰ τὴν ᾿Ασίαν τόπους. 
But the expression: is a strange one, and there is much to be 
said for Nestle’s (Zextwal Criticism of the N.T., p. 168) correction 


106 THE REVELATION OF ST. JOHN [XVIII. 17-19. 


of τοπον into πῦτον, 1.6. πόντον. At all events Primasius supports 
this emendation: “omnis super mare navigans.” 

ὅσοι τὴν θάλασσαν ἐργάζονται, “gain their living by the sea” 
(R.V.), lit. “‘ work the sea.” This is good classical Greek. Thus 
Hesiod (Zheog. 440) has ot γλαυκὴν δυσπέμφελον ἐργάζονται: 
Dion. Hal. A. iii. 46, τὴν αὐτὴν εἰργάζετο. . . θάλασσαν: 
Appian, Pun., p. 2, τὴν θάλασσαν. . . ἐργαζόμενο. For 
abundant illustrations of this idiom, see Wetstein zz /oc. What 
the Hebrew equivalent of the clause is is uncertain: possibly 
pa-nx oN = “who trade on the sea”: cf. Gen. xxxiv. Io, 21, 


“ 


xlii. 34. The corresponding phrase ἐργάζεσθαι τὴν γῆν is also 
good Greek and likewise good Hebrew: cf. Gen. ii. 5, 15, ili. 23, 
iv. 2; but the verb used in this connection 72y would not serve 


for the clause in our text. 

ἀπὸ μακρόθεν ἔστησαν. Cf. το, 15. 

18. βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς. This is the 
exact equivalent of the ὅταν... αὐτῆς clause in 9. 

18-19. The last clause of 18 and the first clause of 19 are 
dependent on Ezek. xxvil. 30-32. Thus ris ὁμοία τῇ πόλει τῇ 
μεγάλῃ recalls Ezekiel’s words with regard to Tyre, xxvii. 32, 
“who is like unto Tyre?” Here 7)¥3 Ὁ is rendered in the 
LXX by τίς ὥσπερ Τύρος; Next, ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς 
αὐτῶν is from xxvii. 30, “They shall cast up dust upon their 
heads” (OM WNT OY “BY %y’). Here the LXX presupposes quite 
a different and corrupt text (ἐπιθήσουσιν ἐπὶ τὴν κεφαλὴν αὐτῶν 
γῆν καὶ σποδὸν στρώσονται). The same Hebrew clause is found 
in Josh. vii. 6 and Lam. ii. ro. In the former passage the LXX 
renders it almost as in our text. Even ἔκραξαν κλαίοντες καὶ 
πενθοῦντες seems to be suggested by Ezek. xxvii. 30, 31, “they 
shall cry” (LXX xexpagovrar) . .. “they shall weep” (LXX 
—A only—«Aavoovra). But the combination κλαίοντες καὶ 
πενθοῦντες has already occurred in the text in 11, 15. 

οὐαὶ ἡ πόλις. See note on Io. 

ἐπλούτησαν. Cf. 3, 15. 

ἱ ἐκ τῆς τιμιότητος αὐτῆς ὅτι μιᾷ ὥρᾳ ἠρημώθη f. The text is 
here corrupt. This becomes apparent, if we compare the corre- 
spending clauses in the woes pronounced by the kings in 1o, 
ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου, and by the merchants in 16, ὅτι 
μιᾷ ὥρᾳ ἠρημώθη ὃ τοσοῦτος πλοῦτος. ‘These parallel clauses lead 
us to expect a definite subject to be added after ἠρημώθη in 19 
as there is after the verbs in 10, 16. Now we discover in the 
corrupt phrase ἐκ τῆς τιμιότητος αὐτῆς, the subject needed for 
ἠρημώθη, 1.6. ἡ τιμιότης αὐτῆς. Thus the final clause of the text 
should run: ὅτι μιᾷ dpa ἠρημώθη ἡ τιμιότης αὐτῆς. Thus this 
clause is brought into line with the corresponding clauses in ro, 


XVIII. 19-21.] | SEER’S SONG OF DOOM 107 


16, and the woe pronounced by the seafolk falls naturally into 
three lines as the woe of the kings in ro. 


“Woe, woe unto the great city, 
Wherein were made rich all that had their ships at sea; 
For in one hour are her precious things laid waste.” 


The corruption can be explained best through the Hebrew. 
The original=m3in OW ΠΣ Aywa 3. The corruption could 


have arisen through an accidental doubling of the o (hence 
zim) and the subsequent transposition of 2179 before ‘3 in 


order to give some intelligible sense to the passage. Hence 
DWI MAX ΠΡΌΣ 3 mn the source of our corrupt text. 

21-24. This section, embracing as it does 14 and 20, 
consists of a song of doom preluded by a symbolic action, the 
original idea of which is derived from Jer. li. 63, 64. This 
dirge is not put in the mouth of some particular class. The 
speaker is the Seer who wrote the original oracle, which has 
been utilized here by our author. Some attempts here have 
been made to adapt it to its new context. Thus the insertion 
of the phrase καὶ οἱ ἀπόστολοι in 20 is due to our author, and 
most probably the last clause of 23 and the whole of 24. The 
penultimate clause of 23 is either a gloss or should probably be 
restored after the first clause in 11. A line has probably been 
lost in 22. 

21. καὶ ἦρεν εἷς ἄγγελος ἰσχυρός κτλ. Here as in v. 2, x. 1 
we have the phrase ayy. ἰσχυρός. The writer had Jer. li. 63, 64 
in his mind: “And it shall be, when thou hast made an end of 
reading this book, that thou shalt bind a stone to it, and cast it 
into the midst of the Euphrates: and thou shalt say, Thus shall 
Babylon sink and shall not rise again.” There may also bea 
reminiscence of Ezekiel’s words with regard to Tyre, xxvi. 21. 
Cf. also Or. S7d. v. 158 sqq., on the destruction of Babylon by a 
great star. 

λίθον ὡς μύλινον μέγαν. The particle ὡς shows that it is not a 
millstone that is referred to here, but that what the Seer saw in 
the vision recalled the idea of such a stone. The stone was 
probably the μύλος ὀνικός, seeing it is defined as μέγας. To turn 
such a stone an ass was needed. 

οὕτως ὁρμήματι βληθήσεται. It is not quite clear what 
ὁρμήματι means here. It is rendered by Weizsicker and Swete 
“with a rush”: cf. Deut. (LXX) xxviii. 49; 1 Macc. vi. 33. 
This rendering is in keeping with the symbol of the boulder 
hurled down into the sea, but it is not in keeping with the thing 
symbolized—the destruction of Rome by fire by Nero and the 
Parthians. The rendering of the A.V. and Holtzmann, “ with 
violence,” suits the figure, but how it can’be justified is not clear. 


108 THE REVELATION OF ST. JOHN [XVIII. 21-23 


Perhaps ὅρμημα has here the meaning which belongs to it in the 
LXX in Hos. v. τὸ (also in Symm.), Amos i. 11, Hab. iii. 8, 
i.e. “indignation” =M3y. This would suit the attitude alike of 
heaven and the Parthian hosts towards Rome. But the matter 
is uncertain. 

ἡ μεγάλη πόλις. The order of the words as regards this 
particular adjective is not that of our author (see note on xvi. τὴ) 
nor of the rest of the source here used by him. 

οὐ μὴ εὑρεθῇ ἔτι. Cf. Ezek. xxvi. 21 in reference to Tyre. 

14. This verse forms the opening stanza of the Seer’s dirge 
over Rome. It consists of four stanzas of four lines each. These 
four stanzas are followed by two stanzas of three lines each. 
The text has suffered owing to one or perhaps two disturbing 
glosses and the loss of a line in the second stanza. 

émdépa—tripe fruit. This word, like the Hebrew yp, means 
first late summer or autumn, and next the fruits that then ripen. 
Cf. Jer. xl. το, 12. The phrase σου τῆς ἐπιθυμίας τῆς ψυχῆς is a 
literal rendering of WE? mix (cf. Deut. xii. 15, 20, 21, xiv. 26, 
Hebrew and LXX). The unemphatic or vernacular use of cov 
here should be observed. That cov is unemphatic is shown 
independently by its absence from the parallel verse. σου 
follows ψυχῆς in the LXX. 

τὰ λιπαρά. This phrase denotes the things that belong to a 
rich and sumptuous mode of life. Possibly food is specially 
referred to here. At all events λιπαρός is, in the few cases 
where it occurs in the LXX, a rendering of "γ᾽, which primarily 


and generally means oil or fat. It is used in Ezek. xvi. 13, 
Prov. xxi. 17, as a sign of luxury, and refers undoubtedly to rich 
food. Cf. also Isa. xxx. 23. 

τὰ λαμπρά. It is difficult to assign a definite meaning to 
this phrase. Probably it indicates the well-ordered magnificence 
in which the “pride of life” exhibits itself. Perhaps we might 
render ‘‘ the splendours.” 

kat οὐκέτι... εὑρήσουσιν. There can hardly be a doubt as 
to this clause being a gloss. Without it the stanza consists of 
four lines, as do the three succeeding stanzas. See Introd. to 
this Chap., § 4. We should observe that our author uses οὐ μή 
with the aorist subjunctive. 

22-23. These verses have suffered severely in the course 
of transmission. We have already seen that 20 (see p. g2) 
should be restored after 23%. After a dirge of four stanzas of 
four lines each (= 14, 22, 235.) the Seer in the original source 
calls upon heaven and the saints on earth to rejoice over the 
doom of Rome. But this is not all. In 22 there has been 
a loss of some words, while in 23 there is an addition to the 





NO σαμϑαι α΄ πα αν παρ οιν 


XVIII. 22.] SEER’S SONG OF DOOM 109 


text which is not only meaningless but is also against the 
structure of the stanza. 

22. This verse consists of two stanzas of four lines each. 
But the second line of the first stanza and one of the words of 
the third line have been lost. These losses can, however, easily 
be restored. It is obvious, from a comparison of the remaining 
stanzas, that φωνὴ κιθαρῳδῶν καὶ μουσικῶν καὶ αὐλητῶν καὶ 
σαλπιστῶν is too long: in fact these words are but the relics 
of three lines, and the whole stanza is to be read as follows: 


καὶ φωνὴ κιθαρῳδῶν καὶ μουσικῶν 
<od μὴ ἀκουσθῇ ἐν σοὶ em > 

καὶ «- φωνὴ Ξ- αὐλητῶν καὶ σαλπιστῶν 
οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι. 


The omission may have been due to a lazy scribe, who failed 
to see that he was transcribing verse, and thought that the sense 
was not affected by his compression of the text. The student of 
MSS is not unacquainted with such arbitrary proceedings. 

φωνὴ κιθαρῳδῶν καὶ 7 μουσικῶν ἴ = “the voice of the harpers 
and singers.” The writer had Ezekiel’s words against Tyre 
(xxvi. 13) in his mind: 


“1 will cause the noise of the songs to cease 
And the sound of thy harps shall be no more heard.” 


He adopted the words “shall be no more heard,” and instead 
of speaking of “harps” changes this word into “harpers” and 
“songs” into “singers,” though as we shall see presently the 
text used by the Greek translator may have been corrupt here. 
Thus the first two lines would be somewhat as follows: 


OWA O22 dip) 
my Ja you xd 


while the next two lines would speak similarly of the fluteplayers 
and trumpeters. 

But to return to μουσικῶν, it will be seen that I have 
rendered it ‘‘singers” on the strength of the context (2.6. that we 
must here have a specific and not a generic term) and of Ezek. 
xxvi. 13 (quoted above). Now in classical Greek μουσικός 
never appears to mean “a singer,” nor in later Greek, unless 
it is a translation from the Hebrew It has been thought 
by some scholars that in 1 Macc. ix. 39, 41, ὃ νύμφιος 
ἐξῆλθεν καὶ ot φίλοι αὐτοῦ. . . μετὰ τυμπάνων Kal μουσικῶν καὶ 
ὅπλων πολλῶν... καὶ μετεστράφη. .. φωνὴ μουσικῶν αὐτῶν 
εἰς θρῆνον, the word μουσικῶν may mean “singers”; but the fact 
that it stands between τυμπάνων and ὅπλων does not favour this 


110 THE REVELATION OF ST. JOHN [XVIII. 22-28. 


view. Cf. Gen. xxxi. 27, pera. μουσικῶν (=o) καὶ τυμπάνων. 
In 1 Esdr. iv. 63 the meaning is uncertain: ἐκωθωνίζοντο μετὰ 
μουσικῶν (=“songs” or ‘‘musical instruments”) καὶ χαρᾶς: 
But cf. v. 2, 59, Dan. iii. 5, 7, 10, 15, where it=‘‘ musical 
instruments,” or “music.” However, if it be conceded that 
the word in some of these passages means “singers,” then 
this otherwise unattested meaning, appearing as it does in 
translations from the Hebrew, is in some way due to the 
Hebrew text. Only in one case does μουσικός appear as 
= ‘a singer,” in a passage which none of the commentators 
has noticed, ze. T. Jud. xxiii. 2, τὰς θυγατέρας ὑμῶν μουσικὰς 
καὶ δημοσίας ποιήσετε. Here the Greek is a translation 
from the Hebrew, and even here the rendering ‘“ minstrels” 
would accord better alike with the context and the etymology 
than “singers.”! In other passages in the LXX μουσικά -- 
“songs.” Cf. Gen. xxxi. 27; Ezek. xxvi. 13; Sir. xxil. 6, Xxxv. 
3, 5, 6, xliv. 5, xlix. 1. From this examination of the word it 
follows that μουσικῶν means either “song” or “music,” but never 
save in T. Jud. xxiii. 2 does it mean “‘ singer” or rather “ minstrel.” 
And yet our text makes the meaning of “singers” indispensable. 
Hence we conclude either that μουσικῶν here =“ singers,”— 
a meaning difficult to justify,—or that it is an error due to a 
corruption in the source. That is, μουσικῶν =O, corrupt for 
ow = “singers.” The rendering “minstrels” (R.V.) is here 
inadmissible; for we cannot have a gemeric term such as 
‘‘ minstrel” occurring in the midst of a list of specific terms. 

αὐλητῶν. The fluteplayer (tibicen) was in much request on 
the Roman stage, and at Roman festivities as well as at funerals. 

σαλπιστῶν. The trumpeter (tubicen) had his part in the 
Roman games, in the theatre and at funerals. 

22°23. The order of these verses seems to be wrong. We 
should expect that the dirge, having begun with the luxuries of 
life and dwelt on their being brought to an end, would proceed 
in due gradation to the destruction of the barest necessities of 
life. And this expectation is confirmed by Jer. xxv. 10, which 
the Seer had in his mind: “1 will take from them the voice of 
mirth and the voice of gladness, the voice of the bridegroom 
and the voice of the bride, the sound of the millstones and the 
light of the candle.” If this view is right, as the present writer 
believes, we should rearrange as follows: 


23°%, And the voice of the bridegroom and the bride 
Shall be heard no more in thee: 
1 Observe that in Eccles. ii. 8 nw Οὐ is rendered by the LXX ἄδοντας 


καὶ ἀδούσας, and not by μουσικοὺς καὶ μουσικάς, which would mean ‘‘ male 
and female minstrels.” 


XVIII. 22-23, 20.] SEER’S SONG OF DOOM 111 


22°, And no craftsman of whatsoever craft 
Shall be found any more in thee. 


And the voice of the millstone 
Shall be heard no more in thee: 
23°>, And the light of the lamp 
Shall shine no more in thee. 


Thus the rejoicings attendant on marriage would no more be 
known ; the arts of civilized life would come to an end; the 
familiar sounds of the household mill to be ‘heard in every 
hamlet would be no more heard, and the light of every lamp 
would be extinguished. It will be observed that by this 
rearrangement our text reproduces the order in Jer. xxv. Io. 

23°, φωνὴ νυμφίου καὶ νύμφης. See the quotation from 
Jer. xxv. 10 given above. Cf. also vii. 34, xvi. 9, Xxxili. 11. 

22°), τεχνίτης κτλ. This line would embrace skilled workers 
in every kind of material, 

φωνὴ μύλου (=O ip, Jer. xxv. 10). It will be observed 


Bert φωνὴ μύλου the LXX reads ὀσμὴν μύρου, presupposing 
m7 ἪΡ. 

23>. φῶς λύχνου (=) i, Jer. xxv. 10). At this stage the 
Seer is not thinking of the brilliant lights and torches borne by 
slaves as they escorted the wealthy Romans to their homes, but 
simply anticipating the hour when all lights—even the meanest— 
will be extinguished for ever. 

20. Restored to its rightful place at the close of the writer’s 
dirge over Rome, this appeal to heaven and the saints to rejoice 
over its destruction is most appropriate, and forms a fitting 
introduction to xix., which contains the heavenly response, 
whereas this apostrophe, standing as it does in the MSS, comes 
in most awkwardly between two descriptive passages as Moffatt 
has already recognized. The whole verse is to be ascribed to 
John: Moffatt assigns it to the hand of a Christian editor. 

There are, it is true, some difficulties in the style. Thus from 
xi. 18, xvill. 24, we should expect ot προφῆται. . . καὶ οἱ ἅγιοι. 
But the fuller phrase here, οἱ ἅγιοι x. of ἀπόστολοι κ. οἱ προφῆται, 
may account for the difference of order. Again, κρίμα seems here 
to have the sense of lawsuit or case—a meaning not found else- 
where in our author: cf. xvii. 1, xix. 2, where it=sentence, judg- 
ment. But even here it can bear the latter meaning: ‘‘God hath 
judged your judgment (z.e. the judgment due to you) upon her.” 
On the other hand, εὐφραίνεσθαι belongs to the diction of our 
author: cf. xii. 12, and the use of the singular οὐρανός is char- 
acteristically that of John. Hence 20 is from the hand of 
John: likewise 237-24. 


112 THE REVELATION OF ST. JOHN [XVIII. 20, 24. 


This call of the Seer to heaven and its inhabitants to rejoice 
over the accomplished doom of Rome is formed of two tristichs : 
20, 23'-24. 

εὐφραίνου. Modelled apparently on Jer. li. 48 (623 by 3937) 
nv), which is not found in the LXX. 

οἱ ἅγιοι καὶ ot ἀπόστολοι Kat οἱ προφῆται: cf. xvi. 6. These 
must be the blessed in heaven—martyrs, apostles, and prophets : 
cf. xii. 12, where those addressed are the angelic hosts. 

ἔκρινεν---τὸ kpipa ὑμῶν ἐξ ἀὐτῆς -- “Παίῃ judged your case 
against her” (lit. ““α her cost”). This phrase is found in 
Lam. iii. 59, θυ THY, “ judge Thou my cause.” With the 
idiom ἐξ αὐτῆς cf. Ps. cxix. 84 (LXX), but here the present 
Hebrew text has 3 and not j®. Or, as is suggested above, 


κρίμα ἐξ αὐτῆς may here be taken in the sense of judgment. 
ἐξ αὐτῆς is probably to be taken as the equivalent of AT: 
cf. xix. 2; 2 Kings ix. 7. 

23°. [ὅτι οἱ ἔμποροί σου ἦσαν οἱ μεγιστᾶνες τῆς γῆς.) This 
line, which is based on Isa. xxili. 8, Κη 1332)... OW AMIND 
where the LXX has οἱ ἔμποροι αὐτῆς... ἄρχοντες τῆς γῆς. But 
in its present context there is no place for this line, being against 
the parallelism. It is also meaningless. There is no ground for 
saying that God destroyed Rome because its merchants were the 
great ones of the earth. The real reason is given by the next 
ore Clause. It is possible that this line may be a fragmentary 
survival of the original ending of the source used by our author. 
Perhaps it should be read immediately after the first clause in 11, 
‘“‘and the merchants of the earth—for thy merchants were the © 
princes of the earth—weep,” etc. This would be analogous to 
the descriptive clause added in 9 after the phrase “the kings of 
the earth.” 

23-24. This stanza, consisting of three lines, gives the grounds 
for the destruction of Rome: her leading astray of the nations 
by her sorcery, and her bloodguiltiness in respect of the prophets 
and saints and of all the righteous, who had been slain by her 
throughout the world. 

23f. ὅτι ἐν τῇ φαρμακίᾳ ἴ σου ἡ ἐπλανήθησαν πάντα τὰ ἔθνη: 
cf. 235. The gov is here’corrupt for αὐτῆς. The corruption can 
be explained by the dislocation of the text and the influence of 
the preceding occurrences of the second personal pronoun. ἐν τῇ 
φαρμακίᾳ κτλ. Cf. Nah. iii. 4, where Nineveh is called “the 
mistress of witchcrafts (ἡγουμένη φαρμάκων), that selleth nations 
through her whoredoms and families through her witchcrafts.” 
Cf. also Isa. xlvii. 12, where analogous charges are brought 
against Babylon. 

24. While there is some doubt as to the provenance of 23! 


XIX. §1.] ITS IMPORT 113 


(14. the first line of the closing stanza), there can be none as to 
that of the last two lines. The προφῆται καὶ ἅγιοι are the Chris- 
tian prophets and saints, and the subject of the last line is the 
universal martyrdom of the Christians apprehended by our author 
and regarded as accomplished at the close of xiii. 

προφητῶν καὶ ἁγίων. See note on xvi. 6, xviii. 20. 

αἷμα προφητῶν κτλ.: cf. Ezek. xxiv. 6, ὦ πόλις αἱμάτων : Jer. li. 
(LXX, xxviii.) 35, τὸ αἷμά μου ἐπὶ τοὺς κατοικοῦντας Χαλδαίους, ἐρεῖ 
᾿Ιερουσαλήμ. In Matt. xxii. 35 a like charge is brought against 
Jerusalem: ὅπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ 
τῆς γῆς. The Seer here is not thinking only of the martyrs 
under the Neronian persecution, nor yet of such as had already 
fallen under Domitian (see list of passages referring to this 
persecution in Lightfoot, 222. Clem. i. 104-115) at the time of 
writing; he is rather from the standpoint of the Seer looking 
back on the universal martyrdom of the Christian Church as a 
fact already accomplished. The diction used—zavrwv τῶν 
ἐσφαγμένων ἐπὶ τῆς yns—shows that it is of the martyrs that our 
author is thinking ; for σφάζω has this connotation in our author’s 
language: cf. v. 6, 9, 12, Vi. 9, xiil. 8. xiii. 3 is no exception, 
for the Beast is therein caricaturing the Lamb. On the other 
hand, in vi. 4 σφάζω is used in a more special sense. 


CHAPTER XIX. 
§ 1. Lts Import. 


No real difficulty emerges in this chapter either as regards its 
authorship or its relation to the chapters that precede and follow 
it. There can be no question as to the Johannine authorship of 
xix. 1-8*, 9*, 11-21 from the standpoint of its style and diction 
(§ 2), and there can be no doubt as to the relevancy and indis- 
pensableness of its subject-matter (§ 4). Alike from its form 
and substance it receives unequivocal attestation. 

The chapter opens with the response (1-3) that the heavenly 
hosts make 20 the appeal of the Seer in xviii. 20, who thunder forth 
as with the mighty voice of a great multitude their exultation 
over the destruction of the Harlot City and God’s avenging of 
the saints which she had slain. The theme is taken up afresh 
by the Elders and the Living Creatures and by the angel of the 
altar of incense, 4, xvi. 5°~7._ The echoes of the closing words 
of this anthem have hardly ceased to reverberate, when at the 
summons of a voice from the throne (5) the glorified host of 
martyrs burst forth with, as it were, the voice of many waters and 
the voice of mighty thunderings into glad thanksgivings (6-7), 


VOL. 11.—8 : 


114 THE REVELATION OF ST. JOHN [XIX.§ 1-2. 


for that now at length the Lord God Omnipotent reigneth upon 
the earth and the advent of the kingdom of Christ is at hand. 
Thus, whereas the angels rejoice over the vindication of divine 
justice, the martyred host rejoice in that the kingdom of Christ is 
at hand with fresh stores of mercy and salvation for the sons of 
men (cf. xv. 4). 

At this stage we should have expected a vision bearing on the 
destruction of the Parthian kings, mention of which was made 
proleptically in xvii. 14 (see § 4 ad fin.) ; but this vision may have 
been displaced by the interpolation 9>-10 (see ὃ 2).! 

Now that the Harlot City (and the Parthian kings) have 
been destroyed, there remains only the execution of judgment on 
the kings of the earth who had shared in the spiritual fornication 
and abominations of Rome (11-21). These are slain with the 
sword that proceeded out of the mouth of the Word of God, and 
the Beast and the False Prophet that deceived them were cast 
into the lake of fire. 


8.2. Zhe Diction and Idiom. 


There can be no doubt whatever that xix. 1-8, 11-21 comes 
from the hand of our author. Alike (a) the diction and (4) the 
idioms are his, as is shown fully in the notes on the various verses, 
but it will not be unhelpful to showin the case of a few verses 
how intimately every verse is bound up with what precedes. 

(a) Diction.—1. μετὰ ταῦτα ἤκουσα. Frequent in our author. 

ὡς φωνὴν μεγάλην : cf. i. 15, vi. 1, 6, 1x. 9, etc. μέγας is the 
adjective generally connected with φωνή : see xvi. 1, note. 

ὄχλου πολλοῦ... λεγόντων : cf. Vil. 9. ὄχλος πολὺς... 
ἑστῶτες. Observe the same construction κατὰ σύνεσιν. ἡ σωτηρία 
καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμῶν : cf. iv. 11, V. 12, vil. Io, 
xii. το. 

2. ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ : cf. xv. 2. 

ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην: cf. xvii. 1; also 5, τό. 
ἥτις ἔφθειρεν τὴν γῆν : cf. xi. 18. ἐν τῇ πορνείᾳ αὐτῆς : cf. xiv. 8, 
XVii. 2, XVill. 2. ἐξεδίκησεν τὸ αἷμα. .. ἐκ: Cf. vi. το. 

8. καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει κτλ. : cf. xiv. 11 (xviii. 9, 18). 

4. ἔπεσαν οἱ πρέσβύτεροι οἱ εἰκ. τέσσαρες : Cf. iv. το, ν. 8, xi. 16. 
ἔπεσαν οἱ πρεσβύτεροι... . . καὶ προσεκύνησαν : cf. xi. 16. τ. καθημένῳ 
ἐπὶ τ. θρόνῳ : see note on iv. 2. 

XVI. 5°-7. See notes on p. 120 sqq. 

XIX. 5. φωνὴ ἀπὸ τοῦ θρόνου ἐξῆλθεν : cf. xvi. 17 for the 
more usual order. ot δοῦλοι αὐτοῦ... μεγάλοι : almost a verbal 
reproduction of xi. 18, though with a limitation of meaning. 


1 8 is a gloss and 9’-I0 an interpolation (see notes 272 /oc.), which may 
have displaced a vision of the destruction of the Parthian kings and their hosts 
by the Lamband the glorified martyrs. See § 4, ad finem. 


XIX. § 2.] DICTION AND IDIOM 115 


6. ὡς φωνὴν ὄχλου πολλοῦ : see note on I. ὡς φωνὴν ὑδάτων 
πολλῶν: cf. 1. 15, xiv. 2. ὡς φωνὴν βροντῶν: cf. vi. 1. ἐβασί- 
λευσεν κύριος 6 θεός, ὁ παντοκράτωρ : cf. xi. 17, εὐχαριστοῦμέν σοι, 
κύριε, ὃ θεός, ὃ παντοκράτωρ. .. ὅτι... ἐβασίλευσας. 

7. δώσομεν τὴν δόξαν : see note On ΧΙ. 12. ἦλθεν ὁ γάμος : cf. 
xi. 18 for same use of verb. ἡτοίμασεν ἑαυτήν : cf. xxi. 2, ἧτοι- 
μασμένην ws νύμφην, also ix. 7, 15, XVi. 12. 

8. περιβάληται βύσσινον : cf. for construction vii. 9, 13, xX. 1. 

9>-10. See notes zx doc. 

11. πιστὸς x. ἀληθινός : cf. xxii. 6. πολεμεῖ : Only used out- 
side our author once in the N.T., whereas he uses it six times. 

12. ot δὲ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός : repeated from i. 14: 
ἔχων. .. adtés—a gloss, though the diction is Johannine. 

14. τὰ στρατεύματα: cf. ix. 16. ἐνδεδυμένοι βύσσινον :! cf. i. 13, 
xv. 6. 

15. ἐκ τοῦ στόματος ἐκπορεύεται ῥομφαία ὀξεία : cf. 21, i. 16, 
ii. 12. ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ : cf. il. 27, xii. 5. πατεῖ 
τ. ληνὸν τοῦ οἴνου τ. θυμοῦ κτλ.: Cf. xiv. 19--20, τ. ληνὸν τ. θυμοῦ 
τ. θεοῦ... καὶ ἐπατήθη ἡ ληνός. 

16. βασιλεὺς βασιλέων κτλ. : cf. xvil. 14. 

17. ἔκραξεν φωνῇ μεγάλῃ: see note on xiv. 15. πετομένοις 
ἐν μεσουρανήματι : cf. vill. 13, xv. 6. 

18. χιλιάρχων : cf. vi. 15. ἐλευθέρων... . μεγάλων : cf. xiii. 16. 

19. τ. βασιλεῖς τ. γῆς : οἵ. vi. 15 (xvi. 14), xxl. 24. συνηγμένα 
ποιῆσαι τ. πόλεμον μετά: Cf. xvi. 14, 16, xx. ὃ. 

20. ὁ ψευδοπροφήτης : cf. xvi. 13, XX. το. 6 ποιήσας τὰ 
σημεῖα : cf. ΧΙ]. 13, 14.- ἐπλάνησεν κτλ.: cf. ΧΙ]. 14, Xx. 3, etc. 
λαβόντας τ. χάραγμα τ. θηρίου : cf. xiv. 11, xx. 4 (xvi. 2, note). 
προσκυνοῦντας τ. εἰκόνα : Cf. ΧΙ]. 14, xiv. 9; see note on vii. 11. 
ἐβλήθησαν . . . εἰς τ. λίμνην τ. πυρὸς... θείῳ : cf. xx. το, xxi. 8. 

21. τῇ ῥομφαίᾳ... ἐξελθούσῃ ἐκ τ. στόματος αὐτοῦ : see on 
15. 
(ὁ) Zdiom.—There are no idoms against our author’s usage, 
while those that follow are characteristic of him. 

1. ὡς φωνήν: cf. passim. ὄχλου. . . λεγόντων : cf. vii. 9. 

2. ἥτις -- ἥ in 2: cf. i, 12, ΧΙ]. 13, xvil. 12. ἐξεδίκησεν τὸ αἷμα 
ἘΞ ὁ ἐκ : Gf, Vi. το: 


1 βύσσινον is used as a noun only once in the LXX in the sing., Dan. x. 5°; 
in the plural in the LXX in Dan. x. 5», xii. 6, 7; Isa. iii. 23: but in our 
author only in sing. ; cf. xix. 8*, 14, xviii. 12, 16. This use of adjectives 
as nouns z# the simg. is characteristic of the writer of xviii. Thus he uses 
βύσσινον as a noun in 12, 16, πορφυροῦν as a noun in 16, and in xvii. 4— 
which is from the same source, whereas the Fourth Gospel uses it as an 
adj. (cf. xix. 2, 5), κόκκινον as a noun (rare except in plural) in 12, 16 and 
in xvii. 4, but as an adj. in xvii. 3. I donot know of any other instances of 
πορφυροῦν as anoun. σιρικόν in 12; here only in Biblical Greek, though used 
by Plutarch, Strabo, etc. 


116 THE REVELATION OF ST. JOHN [XIX. ὃ 2-4. 


4. προσεκύνησαν τῷ θεῷ : see note on vii. IT. 

τῷ καθημένῳ ἐπὶ τῷ θρόνῳ: see note on iv. 2. οἷ μικροὶ καὶ 
ot μεγάλοι : cf. xi. 18. 

5. αἰνεῖτε τῷ θεῷ : a Hebraism; see note 2” loc. 

6. as φωνὴν ὄχλου . . . λεγόντων : see note on I. 

8. ἐδόθη αὐτῇ iva: cf. ix. 5: 

11. ὁ καθήμενος ἐπ᾽ αὐτόν : see note on iv. 2. 

19. ἐπὶ τ. κεφαλὴν αὐτοῦ: cf. x. 1, xiv. 14 (see Introd. to 
xiv. § 3). 

18. περιβεβλημένος---ἃ participle used as a finite verb: 
note on iv. 7, vol. i. p. 104. 

14. αὐτῷ ἐφ᾽ ἵπποις. The dat. after ἐπί here seems due to 
αὐτῷ: cf. our author’s usage where καθημένου is followed by gen. 
in 18, 19, 21, and where καθημένῳ is followed by dat.: iv. 9, 
ν 13, Vii. 10, etc. 

15. ποἰμανεῖ : here used as equivalent to “will break”: see 
note on ll. 27. 

16. ἐπὶ τὸν μηρὸν ... γεγραμμένον : cf. iii, 12, γράψω ἐπ᾽ 
αὐτὸν τὸ ὄνομα. 

18. καθημένων ἐπ᾽ αὐτῶν : cf. 19, 21 : see note on iv. 2. 

20. προσκυνοῦντας τ. εἰκόνα : See note on Vii. II. 


§ 3. xix. οἷ--10 an Interpolation. 
See note 7 Joc. 


§ 4. Zhe Structure of the Book requires xix. 1-4, xvt. 5°-7, 
xix. 5-8, 9%, 11-21. 


xix. I-4, xvi. 5°—7, xix. 5-8 is the heavenly response to the 
Seer’s appeal in xviii. 20. 95 contains the fourth of the seven 
beatitudes. The contents of xix. 11-21, which have already 
been proleptically described in xiv. 14, 18-20, xvi. 14, 16, are 
here seen in their due chronological connection, as the necessary 
prelude to xx.-xxii. The kings of the earth, who had shared in 
the idolatries and abominations of Rome, here meet with just 
doom, while the Beast and the False Prophet are cast down into 
the lake of fire. Only one more event must intervene before the 
advent of the heavenly Jerusalem, and this—the chaining of 
Satan—is witnessed in xx. 1-3. 

There appears, however, to be a lacuna in this chapter. 
Where the interpolation (g'-10) stands we should expect a 
vision relating to the destruction of the Parthian kings. In xviii. 
we have the vision of the destruction of the Harlot City which 
had in an earlier chapter been spoken of proleptically as though 
already accomplished: cf. xiv. 8. In xix, 11-21 we have a 
vision of the destruction of the kings of the earth and the final 





XIX. § 4-5.] OUR AUTHOR’S METHOD 117 


doom of the Beast and the False Prophet in their due chrono- 
logical sequence, save in one respect, and this is, that after the 
destruction of Rome and before the destruction of the kings of 
the earth there ought to be a vision of the destruction of the 
Parthian kings—a destruction that has already been referred to 
proleptically in xvii. 14 (see 12-13, 17, 16, 14). A short vision 
to this effect may have been displaced by the interpolation xix. 


9°-I0. 


§ 5. Zhe Method of our author elsewhere in this Book is 
observed here. 


In xix. 1-8 our author pursues the method already familiar 
to us in preceding chapters, in accordance with which over 
against a vision of the tribulation of the faithful is set one of 
their deliverance and triumph, or over against a vision of coming 
judgment on the enemies of Christ is set one of the ultimate 
blessedness of the redeemed. 

Thus xix. 1-4, xvi. 5>-7, xix. 5-8, which sets forth the joy 
of the angels on the dooms just executed on Rome and the joy 
of the glorified martyrs on the impending advent of the kingdom, 
is not only a heavenly response to the appeal of the Seer in 
Xvili. 20, but the counterpart we expect of the dread judgments 
culminating in xvii.-xvili. With this notable contrast we might 
compare earlier analogous contrasts on this Book. Thus xv. 
2-3, which comes in reality immediately after xiii. (since xiv. is 
entirely proleptic), brings out the glaring contrast between the 
universal martyrdom of the faithful in xiii. and the blessed 
inheritance on which they entered forthwith in heaven itself. 
Also in xiv. 1-5 we have a parallel to xv. 2-3 in contrast to xiil., 
where the visions were of such a nature as to daunt the faith- 
fullest heart, as they foretold the destruction of all God’s 
servants. In like manner xi. 14-18 comes in as a contrast to 
the tribulations depicted in xi. 1-13 and the still darker visions 
that follow in xii.—xiii., claiming as it does that already, however 
great may appear the triumph of the Antichrist, it is but a pass- 
ing one, and that the issues of the strife are already made known 
to the hosts of heaven. Once more, after the account of the 
Seals is placed the vision of the great multitude in heaven, vii. 
9-17. 

On every ground, therefore, whether we regard the diction, 
the idioms, the due development of events in the Book, or the 
method pursued in this chapter, we conclude that it is the 
undoubted product of his pen. 

1-8. Thanksgivings in heaven. The closing appeal in xviii. 
20 to heaven to rejoice in that God had judged the great Harlot 


118 THE REVELATION OF ST. JOHN = [XIX.. 1. 


City is answered by an exultant anthem voiced by a great 
multitude of angels (1-3) which is closed by the four and twenty 
Elders and the Cherubim with the response, “ Amen, alleluia” 
(4-5). They had already voiced their thanksgivings in two 
anthems on the same subjects in xi. 15-18. Hence here they 
simply give utterance to their approval of the theme of the 
angels’ song. And whereas a voice from earth summoned the 
heavenly hosts to the duty of thanksgiving in that the doom of 
the Harlot City is already accomplished in 1-5, now in 6-8 a 
voice from the throne summons the glorified martyrs in heaven 
to the glad service of thanksgiving, whereupon there arose as it 
were the voice of a great multitude and of many waters and of 
mighty thunderings proclaiming that the Lord God Omnipotent 
had become King, and that the advent of the heavenly Jerusalem 
was at hand. It is fitting that the last song in the Apocalypse 
should come from the lips of the martyrs. 

1. The thanksgiving in this verse has been explained by some 
interpreters as coming from the glorified martyrs, as in: ‘i. 10-12; 
but the context and our author’s usage is against this interpreta- 
tion. The context is against it; for the faithful, who appear to 
embrace only the glorified martyrs, do not offer their thanks- 
giving till 6-8. Further, our author’s usage is against it. In 
such a series of thanksgivings those of the angels could not be 
omitted, and, if the alleluia in 1 is ascribed to the glorified 
martyrs, then we have such an omission, while in 6-8 there 
would then be a duplication of the praises of the martyrs. 
Furthermore (see notes on iv. 4, v. 11), if any reference to the 
angels’ thanksgiving is made in our text, it must come in 1; for 
the mention of the Elders and the Living Creatures (and in this 
order) in 4 shows that the Seer is beginning his description with 
the outer ranks of the heavenly beings and proceeding inwards 
towards the throne. Thus, as in vii. 11, we have first angels, 
then the Elders, then the Living Creatures. 

If the same order were observed as in vii. g—11, we should 
have 6-8 before 1-5: in other words, the thanksgivings of men, 
then of angels, then of the Elders, and finally of the Living 
Creatures. But the order is otherwise here, and the change is 
instructive. Whereas in an earlier chapter, vi. το, the cry of the 
faithful was for vengeance on their persecutors, here (cf. xv. 4) 
their sole theme of thanksgiving is that now at last “the Lord 
God Omnipotent reigneth,” and that “the marriage of the Lamb 
is come.” This prepares the reader for what is to follow in the 
speedy removal (in xix. 11-21) of all that prevents the advent of 
the heavenly Jerusalem. Hence 6-8 comes rightly at the close 
of 1-5. On the other hand, it is noteworthy that in 1-5 the 
theme of the angels’ song is one of profound thanksgiving for 


XIX. 1-2.] THANKSGIVING IN HEAVEN 119 


God’s righteous judgment of Rome and His avenging of the 
blood of the martyrs. This thanksgiving follows naturally and 
immediately i in response to the appeal i in xXvili. 20. 

ὡς φωνὴν μεγάλην. With as φωνήν cf. 1. 15 (ν. 11), vi. 1, 6, 
ix. 9, XIV. 2, xix. 6. μεγάλη is the usual adjective our author 
connects with φωνή (see xvi. 1, note). With ὄχλου πολλοῦ, cf. 
vii. 9. λεγόντων. A construction κατὰ σύνεσιν with ὄχλου 
exactly as we find it in vii. g—oxAos . ... ἑστῶτεςς. ᾿Αλληλουιά. 
As this word is a transliteration of Anda, the 7, where we 


should have ε, is strange. The same irregularity is to be found 
in Ῥεθσημανεί, which according to Dalman (Gvam. p. 152, note 3), 
Delitzsch, and others is derived from ‘32% M3. This translitera- 


tion came into use before the Christian era amongst Hellenistic 
Jews, as Swete remarks, since it is found in 3 Macc. vii. 13 ; Tob. 
xiii. 18. In the LXX it is found frequently at the beginning 
and end of certain Pss.: see Swete, Jnutr. to O.T. in Greek, 
Pp. 250. 

ἡ σωτηρία καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμῶν. In xii. το 
we find ἡ σωτηρία and ἡ δύναμις conjoined, and in iv. 11, vii. 12, 
ἡ δόξα and ἡ δύναμις (also in v. 12, but in the reverse order): in 
Vii. 10, 7 σωτηρία alone. This construction 7 σωτηρία... τοῦ 
θεοῦ ἡμῶν has already occurred in xii. 10, the more usual being 
that which is found in i. 6 (αὐτῷ ἡ δόξα), vii. 10. 

2. ἀληθιναὶ καὶ δίκαιαι at κρίσεις αὐτοῦ. This clause has, it 
we have concluded rightly, been reproduced in xvi. 7, which 
belongs to a dislocated passage, 2.6. xvi. 5-7. A distant parallel 
occurs in xv. 3, δίκαιαι καὶ ἀληθιναὶ ai ὁδοί cov. These words 
define the reason for this hymn of praise—the righteousness of 
God’s judgments as exemplified in the destruction of the Harlot 
City. 

ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην. This clause is a justifica- 
tion of the preceding ὅτι clause. It recalls xvii. 1, τὸ κρίμα τῆς 
πόρνης τῆς μεγάλης. On ἔκρινεν cf. xviii. 8, 20, and on τῆς 
πόρνης τ. μεγάλης cf. xvil. I, 5, 15, 16. 

ἥτις ἔφθειρεν τὴν γῆν: cf. xi. 18, διαφθεῖραι τοὺς διαφθείροντας 
τὴν γῆν, and the note thereon. The pronoun ἥτις appears here 
to be simply the equivalent of 7. It definitely determines who 
the Harlot 1s. For this usage of ὅστις see note on xi. 8. ἐν τῇ 
πορνείᾳ αὐτῆς. This is the first charge brought against Rome. 
It has corrupted the whole earth, cf. xiv. 8, xvii. 2, xviii. 3. The 
second charge is that stated in the words ἐξεδίκησεν τὸ αἷμα τῶν 
δούλων κτλ. These words recall the complaint of the martyrs in 
Vi. 10, οὐ... ἐκδικεῖς τὸ αἷμα ἡμῶν ἐκ τῶν κατοικούντων ἐπὶ τῆς 
γῆς, and now recognize the consummation of divine justice: cf. 
xi. 18. The idiom itself is found in 2 Kings ix. 7, ἐκδικήσεις 
(NPN) τὰ αἵματα τῶν δούλων μουν. . . ἐκ χειρὸς (TD) Ἰεζάβελ. 


120 THE REVELATION OF ST. JOHN [ΧΙΧ. 2-4, 


Cf. also Deut. xxxil. 43. τῶν δούλων αὐτοῦ recalls xviii. 24—the 
prophets and saints. 

3. καὶ δεύτερον εἴρηκαν. ‘“‘And a second time they say.” 
The second utterance or antistrophe from the lips of the same 
multitude consists not only of the word ἁλληλουιά, but also of 
the words that follow καὶ 6 καπνὸς. .. αἰώνων. These words 
correspond to the tetrastich that follows the first ἁλληλουιά in 
I-2. 

καὶ ὁ καπνὸς αὐτῆς κτλ. This clause recalls xviii. 8 (ἐν πυρὶ 
κατακαυθήσεται) and Χν]]. 9, 18 (τὸν καπνὸν τῆς πυρώσεως 
αὐτῆς). Cf. also xiv. 11, καὶ ὃ καπνὸς τοῦ βασανισμοῦ αὐτῶν εἰς 
αἰῶνας αἰώνων ἀναβαίνει. The καί is not to be taken here asa 
mere conjunction. We can only secure the right meaning of 
the clause that follows if καί is taken as a Hebraism: 2.6. 
“Hallelujah; for the smoke thereof goeth up for ever and ever.” 
This clause therefore is a circumstantial clause introduced by 
καί (=) and gives a statement of the concomitant conditions, 


which justify the action denoted by the principal verb (7»~195n). 
See Oxford Hebrew Dict. p. 253. 

εἰς τοὺς αἰῶνας τῶν αἰώνων. This expression is equivalent here 
to 1000 years. For, since the advent of the Millennial Kingdom 
is already at hand, and since the earth is to be destroyed at its 
close, it follows that even the smoking ruins of Rome will cease 
to exist at that date. Contrast this meaning with that which it 
bears in xxii. 5, where it denotes eternity. 

4. Now that the angelic hosts have sung their two paeans of 
triumph, the Elders and the Living Creatures too take their 
share in the praises of heaven with the. words, ᾿Α μήν, ᾿Αλληλουιά, 
followed by xvi. 5-7, which belongs here. 

In iv. 8, 11, xi. 15-18 the Cherubim and the Elders offer 
their praises independently ; in v. 9 together, as in the verse 
before us; in v. 14 the Cherubim pronounce the “amen” at 
the close of the doxology of all creation. In the present text 
both orders unite together (as in v. 9) in singing the antistrophe 
(consisting like the strophe 1°-2 of two stanzas of three lines 
each), 3°, xvi. 5°-7. 

προσεκύνησαν τῷ θεῷςἁ Our author uses the dative when 
speaking of the highest form of worship: see note on Vil. 11. τῷ 
καθ. ἐπὶ τῷ Opdvw—also a characteristic usage of our author: see 
note on iv. 2. 

᾿Αμήν, ἁλληλουιά, These words form the close of Ps. cvi. 48, 
ΤΉ ΡΟ yo, where they are rendered in the LXX by γένοιτο, 
γένοιτο. Cf. also Neh. v. 13. ; 

XVI. 5°-'7. These verses, which in the MSS follow after 
xvi. 5%, do not belong to xvi., but have in this edition been 
restored to their original context after xix, 4. Either what 


XVI. δ-7.} XVI. 50-7 RESTORED HERE ΤᾺΣ 


originally followed was lost (.f. loss in xvi. 10), or else it was 
deliberately removed by the Johannine editor and these verses 
substituted in their stead. 

(1) The first ground for regarding these verses as an inter- 
polation in their present context is that they limit the incidence 
of the Third Plague and probably that of the Second to the 
adherents of the Roman Empire. . But, if the Second and Third 
Plagues are studied apart from these verses, the fact that their 
incidence is universal for sea and land cannot be questioned 
any more than that of the Fourth Plague, the Sixth, and the 
Seventh. We have already seen that the First also affects all the 
earth. Hence all the Bowls are universal in their incidence save 
the Fifth, just as all the Seals are likewise universal save the 
Fifth. 

(2) The main point of these verses was not understood by 
the Johannine editor. Rightly understood they mean: God is 
righteous, inasmuch as He has made those who shed the blood of 
the prophets and saints to shed each other’s blood (αἷμα αὐτοῖς 
δέδωκας πεῖν, xvi. 6°) and stirred up the kings of the East against 
the great Harlot City Rome to destroy it, and eat her flesh 
(ras σάρκας αὐτῆς φάγονται, xvii. 16). Now this judgment of 
Rome is not referred to till we come to the vision in xvii. 
12-13, 17, 16: hence xvi. 5°—-7 cannot rightly occur till after 
xvii., nor in fact till after xviii., which describes the destruction 
of Rome. 

(3) Since xvi. 55-7 does not belong to xvi. and cannot justly 
be used till after xvili., we have two further points to determine: 
#.e. (a) Are these verses from our author ; and, if so, (ὁ) what was 
their original context ? 

(a) The passage is genuine. In xvi. 5 on ὃ ὧν καὶ ὁ ἦν Cf. 
xi. 17 (7.): ON ὅσιος as applied to God cf. xv. 4, ὅτι μόνος ὅσιος : 
on ταῦτα ἔκρινας Cf. vi. 10, xix. 2. 6. On αἷμα ἁγίων x. προφητῶν 
cf. xi. 18, xviii. 24, xix. 2: on ἄξιοί εἰσιν cf. iii. 4 and xiv. 5 for 
exactly the same asyndetic construction. 7. On κύριε ὃ θεός, 
ὃ παντοκράτωρ cf. i. 8, iv. 8, xi. 17, XV. 3, xix. 6, xxi. 22. Here 
we should observe that the divine title in 5 and this title in 7 
are already conjoined in xi. 17: on ἀληθιναὶ x. δίκαιαι at κρίσεις 
σου cf. xix. 2 where the words recur exactly as here; also in xv. 3 
(in reverse order). 

Thus the passage is undoubtedly Johannine. 

(ὁ) All the evidence is in favour of restoring it immediately 
after dAAnAovd in xix. 4. Thus we have: first two stanzas of 
three lines each, xix. 1°-2, followed by one of two in xix. 3, and 
parallel with these two other stanzas of three lines each in 
xix. 4°, xvi. 5°-6 followed by another of two in xvi. 7°. The 
structure is thus perfectly symmetrical. 


122 THE REVELATION OF ST. JOHN [XVI. 5-7. 


\ 


The Song of the Angels. 
XIX. 1°. ᾿Αλληλουιά᾽ 


Ἢ σωτηρία καὶ ἧ δόξα καὶ ἡ δύναμις τοῦ θεοῦ 
. TIDE, ΟἿ a , « , > aA 
2. Ὅτι ἀληθιναὶ καὶ δίκαιαι at κρίσεις αὐτοῦ" 


Ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην, 

Ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, 

Καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς 
αὐτῆς. 

8. Καὶ δεύτερον εἴρηκαν᾽ 
«Αλληλουιά" 

Καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν 

αἰώνων. 


The Song of the Elders and the Cherubim. 


4°. ᾿Αμήν, ἁλληλουιά" 
XVI. δ᾽. Δίκαιος εἶ, ὃ ὧν καὶ ὁ ἦν, 
Ὅσιος ὅτι ταῦτα ἔκρινας. 


6. Ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν, 
Καὶ αἷμα αὐτοῖς δέδωκας πεῖν" 
"Αξιοί εἰσιν. 
7. Καὶ ἤκουσα τοῦ θυσιαστηρίου λέγοντος 
Nat, κύριε, ὁ θεὸς ὃ παντοκράτωρ, 
> a ᾿ , ε , 
Αληθιναὶ καὶ δίκαιαι at κρίσεις σου. 


At first sight it might appear an objection that this doxology 
is addressed directly to God, whereas the doxology in xix. 1"-2 
is not so directed, but God is spoken of in the third person. 
But this objection is groundless ; for in iv. 8 the doxology speaks 
of God in the third person, whereas that which follows in iv. 11 
is addressed directly to God. The same change of persons is 
found in the two thanksgivings in connection with the Lamb in 
v. g-10 and v. 12. Here also the Elders and the Cherubim 
join together, as in v. 9, in this great anthem of praise. Again 
it is noteworthy that the doxologies of the twenty-four Elders are 
always elsewhere in our author (cf. iv. 11, v. 9, xi. 17) addressed 
directly to God, just as they are above in xix. 4°, xvi. 5-6. 
Thus what at first sight appears to be an objection turns out to 
be evidence in favour of the above restoration. 

(4) The reader will recognize at a glance the similarity of 
construction between the doxology in xix. 1-2 and that of the 
Elders and Living Creatures in xix. 4°, xvi. 5°-6, both of which 
consist of two stanzas of three lines each, and that in each case 


XVI. 5-7.] SONG OF ELDERS AND CHERUBIM 123 


these stanzas are followed by one of two lines. They both also 
deal with the same subject—thanksgiving over the fall of Rome. 

XVI. 5°. ὁ dv καὶ ὁ ἦν. See note oni. 4. 

ὅσιος. Cf. xv. 5. So the best authorities: ‘“holy”—in 
apposition to δίκαιος. If with XP we read ὁ ὅσιος the phrase is 
to be taken as a vocative, “‘Thou Holy One.” It represents 
God as faithful in His relation to men. See Trench (Syaon.® 
p. 316) on the relation of δίκαιος and ὅσιος in Classical Greek. 
On this attribute of God cf. 1 Enoch i. 2, 3, x. I, xiv. I, Xxv. 3, 
XXXVil. 2, CXXXiV. I, XCii. 2, XClil. 11, XCvill. 6, οἷν. 9. 

6. aipa ... ἐξέχεαν. Cf. Ps. Ixxix. 3. 

ἁγίων Kat προφητῶν. We should expect the reverse order: 
cf. xviii. 24, xxl. 9. 

αἷμα αὐτοῖς δέδωκας πεῖν. This expression has a technical sense 
in the O.T. and later books. Thus in Isa. xlix. 26 we have= “1 
will feed them that oppress thee with their own flesh, and they 
shall be drunken with their own blood.” In that time “no man 
spareth his own brother ” (Isa. ix. 19). This is the so-called Period 
of the Sword: cf. Ezek. xxxviii. 21, “1 will call for a sword against 
him . . . every man’s sword shall be against his brother”; Hag. 
ii. 22, “I will destroy the strength of the kingdoms .. . every- 
one by the sword of his brother”; Zech. xiv. 13; 1 Enoch 
XXXVili. 5, XCVill. 12, xcix. 4, 6; Jub. xxiii. 19; 2 Bar. xlviii. 32, 
Ixx. 6-7 ; Mark xiii. 8. Thus the meaning of the clause in our text 
is that God would cause internecine war to arise amongst the 
Antichristian nations, ze. between Rome and the nations of the 
East ; for the latter, as the Seer has already testified in xvii. 12-- 
13, 17, 16, would invade the West and destroy Rome. But the 
Johannine editor was wholly ignorant of the force of these words 
and took them ina literal and material sense: As Rome had shed 
the blood of the saints, so it should drink actual blood! whereas 
they mean that the doom pronounced by God on those who had 
martyred the prophets and the saints would be that they should 
fall by each other’s hands, and thus they should eat each other’s 
flesh (xvii. 16) and drink each other’s blood (xvi. 6). We should 
observe that the two ideas in Isa. xlix. 26 are thus adopted by our 
author. πεῖν -- πιεῖν : cf. Blass, Gram. 23. 

ἄξιοί εἰσιν. Contrast the use of this phrase in iii. 4, and for 
the absence of the copula xiv. 5. 

7. ἤκουσα τοῦ θυσιαστηρίου λέγοντος. This clause must be 
taken in connection with the statements made in reference to this 
altar, z.e. the altar of incense in the preceding chapters. In 
vi. 10 the souls of the martyrs are represented as beneath this 
altar, and from thence their prayers go forth to God. In 
viii. 3-4 the prayers of all the saints that are still upon earth are 
offered up upon it. In ix. 13 this altar first appears in con- 


124 THE REVELATION OF ST. JOHN [XIX. 5. 


nection with judgment, where it is conceived as initiating the 
second Woe by ordering the four angels of punishment to be 
let loose. In xiv. 18, which represents a period chronologically 
later, 2.6. when the roll of the martyrs is complete, an angel goes 
forth from this altar and delivers to the Son of Man the divine 
command to undertake the judgment of the earth. In the 
present passage the altar confirms the doxologies just uttered 
(vai), and declares that in the destruction of Rome the truth and 
righteousness of God are vindicated. Thus at last the prayers of 
the martyrs and of the saints are fulfilled. 

XIX. 5. φωνὴ ἀπὸ τοῦ θρόνου. This voice directed to God’s 
servants in heaven (2.5. the martyrs) seems to be that of one of 
the Cherubim or of the Elders, and not of an angel, since the two 
first orders were the nearest to the throne. In no case should 
the voice be ascribed to Christ, as in that case we should have 
not τῷ θεῷ ἥμων in the words that follow, but τῷ θεῷ μου, as in 
111, 12. 

«αἰνεῖτε TO θεῷ ἡμῶν (=rndy$ %$5n). αἰνεῖν takes the acc. 
elsewhere in the N.T. and all but universally in the LXX. Inthe 
half-dozen or more of cases where αἰνεῖν takes the dative in the 
LXX, we can explain it in 1 Chron. xvi. 36, xxiii. 5, 2 Chron. xx. 
19 as a reproduction of the Hebrew idiom mn" 55m or md amin. 
Still more remarkable is the careful following of the text in Ezra 
ili. 10, where αἰνεῖν takes the acc. as Sb does in the Hebrew, and 
in iii 11, where αἰνεῖν τῷ κυρίῳ is a rendering of mm hn. In 
2 Chron. v. 13, αἰνεῖν τῷ x. is a translation of “5 mn; also in 
vii. 3. Hence it is not improbable that this Hebrew idiom was 
in the mind of our author when he wrote, αἰνεῖτε τῷ θεῷ ἡμῶν. 
The dative is also found in Pss. Sol. v. 1, αἰνέσω τῷ ὀνόματί 
σου. 

αἰνεῖτε. . . πάντες οἱ δοῦλοι αὐτοῦ, καὶ ot φοβούμενοι αὐτόν, οἱ 
μικροὶ καὶ ot μεγάλοι. Cf. xi. 18, τοῖς δούλοις σου καὶ τοὺς 
φοβουμένους τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους. First 
of all, our text is influenced by Ps. cxxxv. 1, MIN" “Way. . . mbba 
(LXX, αἰνεῖτε. . . δοῦλοι Κύριον), and 20, Mn ‘NY (LXX, οἱ 
φοβούμενοι τὸν κύριον). In the usage of our author the phrase 
δοῦλοι (τοῦ θεοῦ) represents the most notable servants of God— 
the Christian prophets (cf. i. 1, x. 7, xi. 18, xxii. 6) and martyrs 
(cf. vii. 3, xix. 2), and the servants of God generally in li. 20, 
xxii. 3. The context therefore must decide its special signifi- 
cance in each case. 

We have next to discover who these servants of God are. 
They can hardly be said to compose the Church universal ; for 
(1) the presupposition of xviii. 20, εὐφραίνου... οὐρανέ, is that 
only those who are in heaven should take part in the thanks- 
givings over the fall of Rome. (2) The words, further, φωνὴ ἀπὸ 


XIX. 5-6.]| RESPONSE OF THE MARTYRS 125 


τοῦ θρόνου, have the same implication. They are addressed to 
those in heaven. If the voice were addressed to those on earth 
we shall expect φωνὴ ἐκ τοῦ οὐρανοῦ: cf. x. 4, 8, ΧΙ. 12, XIV. 2, 13, 
xviii. 4. In xxi. 3 God tabernacles with men = hence this phrase 
has not the same significance there that it has in the earlier 
chapters. (3) We have found that all the faithful had been 
removed from the earth after chap. xiii. 

Thus since the divine command is issued only to the servants 
(δοῦλοι) of God in heaven, these can only be the glorified martyrs, 
who have already been described .as “ἃ mighty multitude which 
no man could number” in vii. 9. The martyrs have already 
been so designated in vii. 3, xix. 2. It is used elsewhere also of 
the Christian prophets, and also of God’s servants generally (see 
above). 

So much then appears clear. The anthems of thanksgiving 
in xix. 1-8 are sung only by those actually in heaven—angels 
and glorified martyrs. We have now to deal with the further 
description of the latter, which is given in the next line. 

καὶ ot φοβούμενοι αὐτὸν, ot μικροὶ καὶ ot μεγάλοι. If we 
accept the καί (with AQ min” vg. syr.))? Prim.) we must render 
it as “even”; for there is no question here of two distinct 
classes of the faithful in heaven: there are only the martyrs. 
The martyrs are described here as οἱ δοῦλοι αὐτοῦ, as in the angels’ 
song in 2. This being so, the phrase καὶ of φοβούμενοι αὐτόν is 
not a strong one as descriptive of the martyrs. καὶ oi φοβ. αὐτόν 
. . » μεγάλοι appears to be derived from Ps. cxiv. 13 (cxiii. 21) 
originally. The phrase ot φοβούμενοι τὸ ὄνομά σου bears another 
meaning in xi. 18. There the whole body of the faithful are 
referred to; xi. 1848 refers to the events subsequent to the final 
judgment, and to all the orders of the faithful who then enter 
into the everlasting Kingdom of God. Hence καὶ οἱ φοβού- 
μενοι TO ὄνομά σου denotes a class of the faithful quite distinct 
from the other classes there enumerated. But in the present 
context only one class is mentioned, 2.6. that of the martyrs. 

6. Response of the martyr host to the divine command. 

ὡς φωνὴν ὄχλου πολλοῦ. See note on ver. I. ὡς φωνὴν 
ὑδάτων πολλῶν: cf. i. 15, xiv. 2. ὡς φωνὴν βροντῶν ἰσχυρῶν: 
cf. vi. 1 (x. 3). λεγόντων. This is the best attested reading 
(AP and many cursives). Presumably our author took it in 
immediate connection with βροντῶν. Cf. like irregularities in 
iv. 1, φωνὴ . . . λέγων: in ix. 13, φωνὴν. . . λέγοντα. λέγοντες 
(Q and many cursives) is, though parallels in our author’s use 
(cf. v. 11, xiv. 6-7) could be adduced, probably a correction. 

ὅτι ἐβασίλευσεν . . . χαίρωμεν καὶ ἀγαλλιῶμεν. For the same 
connection of ideas cf. Ps. xcvii. 1 ΝΠ ὉΠ ἼΡΟ mm (xcvi. 1, 
ὃ κύριος ἐβασίλευσεν, ἀγαλλιάσεται ἡ γῆ). With ἐβασίλευσεν : cf. 


126 THE REVELATION OF ST. JOHN [XIX. 6-7. 


xi. 15, 17. With the destruction of Rome the reign of God is 
established on earth. Cf. Pss. Sol. 11. 34, 36, v. 21, 22, xvii. 
I, 4, 38, 51, where the like thought of the kingship of God 
prevails. This is the second great stage in the destruction of 
evil in the universe. The first was achieved when Satan was 
cast down from heaven (chap. xii.). 

κύριος ὁ θεὸς ὁ παντοκράτωρ. A favourite designation of God- 
in our author. Cf: 1. 8, iv. 8, xl. 17, ΧΡ. 3, XVi. 7, xigneee 
Against (A 1, 49,95 al. me. arm.) other authorities add ἡμῶν 
after θεός owing to the influence of 1, 5. But this is against the 
usage of our author in this phrase, and the context itself is 
against its insertion. When ὃ παντοκράτωρ does not immediately 
follow, as in iv. 11, we have ὃ κύριος καὶ ὁ θεὸς ἡμῶν, where Dr. 
D’Arcy suggests there may be a reference to the blasphemous 
title assumed by Domitian, “ Dominus et Deus noster.” 

7. χαίρωμεν καὶ ἀγαλλιῶμεν. For the same combination cf. 
Matt. v. 12, χαίρετε καὶ ἀγαλλιᾶσθε. ἀγαλλιᾶν is found in the 
N.T. only here and in Luke i. 47. Elsewhere in the N.T. and 
in the LXX the middle form is used. The classical form is 
ἀγάλλομαι. 

δώσομεν τὴν δόξαν. See note on xi. 13. 

ἦλθεν ὁ γάμος τοῦ dpviov. ἦλθεν is used prolep':cally in xi. 
18, but not to the same extent here; for Rome is already 
overthrown: the impenitent nations, the Beast and the False 
Prophet are on the eve of being cast into the lake of fire, the 
Millennial Kingdom on the eve of being set up, and the heavenly 
Jerusalem—the bride—of coming down from heaven. In fact, 
ἦλθεν refers here to the time just preceding the advent of the 
Millennial Kingdom, whereas in xi. 18 to the period that follows 
on its close. Cf. xiv. 7, 15, where it also occurs. 

ὁ γάμος τοῦ dpviov. As God in the O.T. is the Bridegroom 
of Israel (cf. Hos. ii. 16; Isa. liv. 6 ; Ezek. xvi. 7 sq.), in the N.T. 
this symbolism is transferred to Christ and the Church, which 
in our author is symbolized by the heavenly and the New 
Jerusalem: cf. xxi. g-10, xxii. 17, xxi. 2. This figure of 
marriage denotes the intimate and indissoluble communion of 
Christ with the community, which He has purchased with Hts 
own blood (v. 6, 9, Vil. 17, xiv. 1). This communion is reached 
first in its fulness by the martyrs, who reign with Christ for 
1000 years in the Holy City, which comes down from heaven, 
and are yet in a mysterious way identified with the Holy City 
xxi. 9, xxii. 17, fe. the Church, the Bride of Christ. The 
Gentiles converted during these 1ooo years belong also to the 
Church. When the New (καινή) Jerusalem descends in xxi. 2 
after the final judgment and the creation of a new heaven and a 
new earth, zt has become a symbol for the Church Universal. 


tee ee oe see 


XIX. 7-8.| MARRIAGE FEAST OF THE LAMB 127 


It is worth observing that the heavenly (or New?) Jerusalem 
is symbolized by a woman in 4 Ezra ix. 38 sqq., x. 25-50. 

But to return to the term γάμος, we meet with the above 
symbolism in other parts of the N.T. Thus the marriage feast 
(γάμοι) is made by the king for His Son in Matt. xxii. 2 566. ; 
the bride chamber is mentioned Matt. xxii. 10 (νυμφών), and the 
wedding garment (ἔνδυμα γάμον), xxii. 11; the sons of the bride- 
chamber, Mark ii. 19; the bridegroom (νυμφίος), Mark ii. το, 
Matt. xxv. 1; and his friends (John iii. 29) and the bride (νύμφη) 
in Matt. xxv. 1 (ID). In 2 Cor. xi. 2 the same symbolism occurs, 
ἡρμοσάμην yap ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ 
Χριστῷ: Eph. v. 25, 32, οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ 
ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν... τὸ μυστήριον τοῦτο μέγα 
ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν. 

ἡ γυνὴ αὐτοῦ. Here ἡ γυνή is used as equivalent to ἡ μεμνη- 
στευμένη (-- ΠῚ Ν)2), as in Deut. xxii. 23; Matt. i. 20. ἴῃ χχί. 9 
of our text the τὴν γυναῖκα appears to be a gloss. 

ἡτοίμασεν ἑαυτήν. A favourite word in our author (ix. 7, 15, 
xil. 6, xvi. 12, xxi. 2 (viii. 6)). Only the destruction of the Anti- 
christian kings and nations, the casting of the Beast and the 
False Prophet into the lake of fire (xix. 11-21), and the chaining 
of Satan in the abyss (xx. 1-3), must intervene before the actual 
bridal, before the full spiritual communion of Christ and His 
Church is accomplished in the descent of the Holy City in 
ΧΧΙ. 9 566. 

8. καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον = “ And it had been 
given unto her that she should array herself in fine linen.” 
This privilege was already accorded to the martyr Church in 
Vi. 11. περιβάλλεσθαι βύσσινον, ἱμάτια, στολάς are favourite 
expressions in our author: cf. lil. 18, vii. 9, 13, x. I, xviii. 16, 
etc. Our author uses also the phrase ἐνδύεσθαι βύσσινον : cf. 14, 
xv. 6 (Ὁ). In the words ἐδόθη αὐτῇ iva περιβάληται κτλ., and in 
the preceding clause ἡτοίμασεν ἑαυτήν, we have presented God’s 
part and man’s part in the work of redemption: cf. Phil. ii. 
12-13, τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε, θεὸς γάρ ἐστιν ὃ ἐνεργῶν 
ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν. The words καὶ ἐδόθη... 
καθαρόν could be taken as part of the martyrs’ song. But both 
the context and the parallelism are in favour of regarding them 
as a remark of the Seer. 

βύσσινον: cf. 14, xvili. 12. Here used as a noun, as in 
Dan. (LXX) x. 5. On the meaning of this “fine linen” see 
note on iil. 5, vi. 11, vol. 1. p. 184 sq. 

λαμπρὸν καθαρόν: cf. xv. 6. The vesture of the saints 
stands out in strong contrast with that of the Harlot in xvii. 4, 
XViil. 16, 

[τὸ yap βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν.) This is 


128 THE REVELATION OF 5Τ. JOHN [XIX. 8-10. 


regarded by some scholars as the close of the anthem: if so, it 
is a prosaiz one. Of course it might be urged that it does not 
come from the heavenly choir, but is an explanation of the Seer 
himself, as the preceaing clause itself appears to be. But this 
can hardly be maintained. As we have seen in the note on 
xiv. 13, the righteous acts (so δικαιώματα : cf. xv. 4; Rom. v. 18; 
1 Bar. ii. 19) of the saints are regarded by our author as the 
manifestation of the inner life and as practically identical with 
character—the character a man takes with him when he leaves 
this life. Neither his righteous acts nor his character are to be 
regarded as the garment of the soul of the martyrs; for, though 
they had already this character they are described as without 
such garments for a time, even in heaven: see vi. 11. As a 
fitting clothing of the souls of the martyrs, God assigns them 
spiritual bodies, vi. 11 (see note), which in iii. 5 (see note) and 
here are described as white garments or shining pure garments. 
The individuals also who compose the Church or Bride at this 
period are the martyrs. If this view is right, then 8° is a gloss. 
In a limited sense it is a correct gloss, since the spiritual bodies 
will be in keeping with the character or righteous acts of the 
saints. 

Alford regards the entire verse as an explanation of the Seer. 
But the objections to 8” hold nevertheless. 

9-10. This passage, which is in part a doublet of xxii. 8-9 
but rewritten and given quite a different meaning, is bracketed 
as an interpolation. 

1. The clause οὗτοι of λόγοι οἱ ἀληθινοὶ τοῦ θεοῦ εἰσίν (9) is 
rather inept here, seeing that the words referred to are the 
triumphant songs of the angels and martyrs in heaven. In xxii. 6, 
on the other hand, they are full of significance, coming in as 
they do at the close of the Book and giving it a solemn attesta- 
tion. In xxi. 5 the authenticity of the phrase can hardly be 
maintained. 

2. xix. 10 is in part a doublet of xxii. 8-9. This fact in 
itself is only of importance when combined with others. 

3. xix. τὸ is rewritten from xxii. 8-9 by the editor and given 
a less general meaning. In xxii. 8-9 the angel is a fellow- 
servant of the prophets and of αὐ Christians. In xix. 10 he isa 
fellow-servant only of the prophets and those endowed with the 
prophetic spirit. 

4. If xix. 10 were original, the action of the Seer in xxii. 8-9, 
in again prostrating himself before the angel, would be incom- 
prehensible. But if xix. ro is an interpolation, then xxii. 8-g is 
intelligible and in its right context at the close of the Book. 

5. προσκυνῆσαι αὐτῷ (10) is not used elsewhere in our author 
of simple homage or even of a θρησκεία τῶν ἀγγέλων (Col. ii. 18), 


“ 


XIX. 9. | THE SUPPER OF THF LAMB 129 


but only of divine worship (see note on vii. 11). We should, if 
this phrase were from our author’s hand, have προσκυνῆσαι αὐτόν. 
In xxii. 8 no such breach of our author’s usage is committed. 

The above difficulties are against the direct authorship of the 
Seer. The most natural hypothesis as to their insertion here is 
that they were inserted by the disciple who edited the whole 
work, who, though he repeats some clauses from John’s own 
hand, supplements them with others from his own. This hypo- 
thesis would explain the misuse of the phrase προσκυνῆσαι αὐτῷ 
in this context, and the addition of the final clause ἡ yap μαρτυρία 
Ἰησοῦ ἐστὶν τὸ πνεῦμα τῆς προφητείας. For this clause gives the 
preceding one, τῶν ἐχόντων τὴν μαρτυρίαν ᾿Ιησοῦ, a new meaning. 
In itself the latter means the whole body of believers generally, 
but when the last clause of 10 is added it means the limited 
body of Christian prophets. By this gloss the exact parallelism 
of xix. g+1o with xxii. 8-9 is destroyed, for there the angel 
represents himself as the servant of the prophets and the whole 
Christian community. 

9". καὶ λέγει μοι Γράψον Μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου 
τοῦ ἀρνίου κεκλημένοι. 

This beatitude is the fourth of our author’s seven beatitudes. 
But there is a difficulty in κεκλημένοι; for throughout the 
Millennial Reign all men alike are “called” to share in the 
kingdom: cf. xiv. 7, xv. 4, xxii. 17. There is no blessedness 
in being called (cf. Luke xiv. 24, ovdes ... τ. κεκλημένων 
γεύσεταί μου τοῦ δείπνου), unless a man accepts the call and i 15 
found faithful—is ‘‘chosen” ἐκλεκτός and found faithful πιστός 
(cf. xvii. 14). The words of our Lord can hardly have been 
unknown to our Seer; πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί 
(Matt. xx. τό, xxil. 14). But κεκλημένοι has not this technical 
meaning here, but simply that of “invited.” Here, as in Matt. 
ΧΧΙΙ. 2 sq., the guests and the Bride are one and the same. But, 
though the guests or the faithful might (as Israel in the O.T. in 
relation to Yahweh) be rightly designated the Bride, as, for 
example, in xxi. 9 (cf. Eph. v. 27), at the beginning of the 
Millennial Kingdom, since the words Bridegroom and Bride 
symbolize the close relation between Christ and the Church at 
all times, yet the realization of the things so symbolized is 
always partial and imperfect till the number of the saints is 
complete. Hence not till then has the time come for the 
Wedding Feast and for the Bride to become the Wife of the 
Lamb. It is to this feast, therefore, that the faithful are “ in- 
vited”; and all such as are then invited naturally accept, for 
they are all saints. So the writer of 4 Ezra ii. 38-41 rightly 
connects the Marriage Supper and the completion of the roll 
of the saints: “ Videte numerum signatorum in convivio Domini. 

VOL. 11.—g 


130 THE REVELATION OF ST. JOHN [XIX. 9-10. 


Qui se de umbra saeculi transtulerunt, splendidas tunicas a 
Domino acceperunt. Recipe, Sion, numerum tuum... Filiorum 
tuorum .. . plenus est numerus. . . populus tuus, qui vocatus 
est ab initio.” As Dalman (Words of Jesus, 118 sq.) points out, 
κεκλημένοι = O09: cf. Babba Bathra, 7 5°: ‘those who are 


invited go up to the Jerusalem of the age to come”; Midr. 
Tehill. 147, where Jacob is “invited to the heavenly banquet” 
(anyed pera). With the beatitude in our text cf. μακάριος ὅστις 
φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ (Luke xiv. 15). 

κεκλημένοι. καλεῖν always means “to name” in our author 
except here and in xvii. 14, where the meaning our author 
attaches to κλητοί is seen from its context: κλητοὶ καὶ ἐκλεκτοὶ 
καὶ πιστοί. Here these three epithets refer to the same persons. 

f οὗτοι οἱ λόγοι οἱ ἀληθινοὶ τοῦ θεοῦ εἰσίν. See 1 in the note on 
g?-10. 

10. ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ: cf. xxil. 8. πίπτειν 
followed immediately by such phrases as πρὸς τ. πόδας, i. 17, 
ἐνώπιον, iv. 10, Vv. 8, Vil. 11, ἐπὶ τὰ πρόσωπα, Xi. 16, is used of the 
divine worship of God or the Lamb. Hence in ἔπεσα ἔμπροσθεν 
τ. ποδῶν αὐτοῦ the same worship seems implied. It is strange 
that the phrase προσκυνεῖν ἔμπροσθεν is used simply of homage. 
See note on xxii. ὃ. 

προσκυνῆσαι αὐτῷς On this usage (contrary to that of our 
author) see 5 in the note on 9-10 and vii. 11 note. 

Spa μή... . ἀδελφῶν σου. See xxii. 9, where these words 
occur in their right context. 

τῶν ἐχόντων τὴν μαρτυρίαν Ἰησοῦ. This phrase is found 
already in xii. 17. It is certainly in the phraseology of our 
author. Cf. vi. 9, τὴν μαρτυρίαν ἣν εἶχον, and i. 2, 9, Xx. 4, where 
we have the phrase ἣ μαρτυρία Ἰησοῦ. In τὴν μαρτυρίαν Ἰησοῦ 
the question arises whether we have in Ἰησοῦ the subjective or 
objective genitive, ze. the testimony borne by Jesus, or the 
testimony which men bear to Jesus. The former, according to 
j. 2, xii. 17, means the sum of the revelation made by him, and 
should naturally be the meaning of the phrase here. But the 
words that follow, ἡ yap μαρτυρία Ἰησοῦ κτλ., require us to make 
them mean “the witness to Jesus.” Hence it follows that the 
γάρ is here to be taken in an explanatory sense: “now the 
witness to Jesus is the spirit of prophecy.” Thus the angel 
declares that he is the fellow-servant of John, and of those who 
share with him the prophetic spirit. This is not the meaning of 
the parallel passage in xxii. ro. 

There is, however, the possibility that ἡ yap μαρτυρία. .. 
προφητείας may have been a marginal gloss on τὴν μαρτυρίαν 
Ἰησοῦ, which was subsequently incorporated in the text. It 
certainly comes in very awkwardly after τῷ θεῷ προσκύνησον. 





Ἷ 
| 


XIX. 10-11.] MESSIANIC JUDGMENT 131 


It should have preceded it. If this clause was a gloss, then the 
words σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν... Ἰησοῦ and xxii. 9? 
would be practically equivalent in meaning. Even so, many of 
the objections to the originality of xix. 9-10 still remain. 

11-21. Cf. xiv. 14, 18-20, and xvi. 13-16 for proleptic 
accounts of this destruction of the kings and the nations by 
Christ and His angels. See note on 14. 11-21 deals with the 
victory of Christ and His angels over the Beast, the False 
Prophet, and the kings of the earth. With this victory of the 
Messiah cf. 1 Enoch Ixii. 2; 2 Bar. xxxix.—xl, Ixxii.; 4 Ezra 
ΧΙ. 32, xill. 38. This destruction of the remaining active foes of 
the Messianic Kingdom comes in here of necessity after that 
judgment has been executed on Rome and before the inaugura- 
tion of the Millennial reign. This corresponds to the judgment 
of the Sword at the beginning of the Messianic Kingdom in 
1 Enoch ]. 2, xc. 19, xci. 12, xcv. 7, XCvi. I, xcviii. 12. Though 
the destruction of the Parthian kings is foretold proleptically in 
XVli. 14, it is nowhere subsequently described. 

11. εἶδον τὸν οὐρανὸν ἠνεῳωγμένον : cf. Ezek. i. 1, καὶ ἀνεύχθησαν 
οἱ οὐρανοί: 2 Bar. ΧΧΙΪ. 1; 3 Macc. vi. 18; Matt. iii. 16; John 
i. 51, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα. 

As we learn from what follows, it is only the nations that are 
hostile to Christ that are to be destroyed. For the attitude of 
Judaism to the Gentiles in the O.T. and Apocryphal and 
Apocalyptic literature, see my Lschatology*, 165, 246, 296, 297, 
332, 361, also Sibyll. Or. iii. 740; Tob. xiii. 11, xiv. 6 sq.; Test. 
XII. Patr. (see Index, p. 242, in my edition), and Volz, /Judische 
Eschatologie, 322-325. : 

ἵππος λευκὸς καὶ 6 καθήμενος ἐπ᾽ αὐτόν : repeated from vi. 2, 
but the two riders are quite distinct. Here there is no question 
as to the personality of the present Rider. He is the Messiah— 
“the Word of God.” The very epithets that are applied to Him 

_have occurred before in the same connection : cf. iil. 14, 6 μαρτὺς 
ὁ πιστὸς καὶ ἀληθινός. See also i. 5, iii. 7. This same combina- 
tion of epithets is used by Christ (the Logos) in xxii. 6, οὗτοι of 
λόγοι πιστοὶ καὶ ἀληθινοί. For this combination of epithets cf. 
also 3 Macc. ii. 11. The Messiah as a man of war appears in 
Pss. Sol. xvii. 23-27; Philo, De Praem. et Poena, 16, στραταρχῶν 
καὶ πολεμῶν ἔθνη . . . χειρώσεται. 

ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ. This description of the 
righteousness of the Messiah is brought forward very distinctively 
in Isa. xi. 3 sq.: “ He shall not judge after the sight of his eyes. . . 
4. but with righteousness shall he judge (p3¥2 yw) the poor, and 
reprove with equity the meek of the earth. 5. And righteousness 
shall be the girdle of his loins and faithfulness the girdle of his 
reins.” In 1 Enoch he is designated as “the Righteous One ” 


132 THE REVELATION OF ST. ΙΟῊΝ [ XTX. 12. 


(xxxviii. 2), “the Righteous and Elect One” (liii. 6), “the Elect 
One of righteousness and faith ” (xxxix. 6). Cf. also Pss. Sol. xvii. 
31, κρινεῖ. . . ἔθνη ἐν σοφίᾳ δικαιοσύνης αὐτοῦ : also in 35 he is 
described as a βασιλεὺς δίκαιος καὶ διδακτὸς ὑπὸ θεοῦ : cf. also 36, 
41: Ps. xcvi. 13; Acts xvii. 51. 

12. οἱ δὲ ὀφθαλμοὶ αὐτοῦ ds φλὸξ πυρός. Repeated from i. 14: 
cf. ii. 18. 

ἐπὶ τ. κεφαλὴν αὐτοῦ διαδήματα πολλά. Here as always, 
except in xii. 1, our author uses ἐπὶ τ. κεφαλήν and not ἐπὶ τ. 
κεφαλῆς. See note on Introd. to xii., vol..i. p. 300sq. As King 
of kings (16) the Messiah wears many diadems. The Dragon 
(xii. 3) and the Beast (xiii. 1) wear respectively seven and ten. 
According to 1 Macc. xi. 13, Ptolemy wore two diadems on 
entering Antioch—one for Egypt and one for Asia. 

12°. [ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἷδεν εἰ μὴ αὐτός.] 
Though the diction is Johannine (on ἔχων... γέγραμμένον cf. 16, 
and with ὃ οὐδεὶς οἶδεν cf. ii. 17) this clause appears to be inter- 
polated. The objections are three. First, there is a break in 
the thought. We should not expect a reference to the name 
here in the midst of a description of the person and dress. 
Moreover, the statement that no one knows His name save Him- 
self is flatly contradicted in the next verse (13°), where the words 
καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ θεοῦ cannot be explained 
away (see note zz /oc.). Finally, by the omission of this clause 
the parallelism is restored. 

12. οἱ δὲ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός, 

καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, 

18. καὶ περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι, 

καὶ κέκληται τὸ ὄνομα αὐτοῦ “O Λόγος τοῦ θεοῦ. 

The interpolated line may have originated in a marginal 
gloss. We have now to inquire what meaning can be attached 
to this gloss. Some interpreters have thought the unknown 
designation to be 6 κύριος, Phil. ii. 11; others (as Ewald and 
Volkmar) have taken it to be the tetragrammaton; others a 
really mysterious name known only to Christ Himself, comparing 
ii. 17, ὄνομα καινὸν γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὃ λαμβάναν, and 
iii. 12. As regards this last interpretation scholars are again 
divided. Swete is of opinion that all created beings are excluded 
from the knowledge of this name. Alford thinks that the know- 
ledge of this name is withheld till the final and complete union 
of Christ and His Church. In favour of this view we might 
compare Asc. Isa. ix. 5: ‘‘Thisis . . . the Lord Christ, who will 
be called Jesus in the world, but His name thou canst not hear 
till thou hast ascended out of thy body.” Others, as Bousset, that 
this knowledge is withheld because of the power that attaches to 
such knowledge. The Messiah alone has a name which carries 


XIX. 12-13.] VESTURE DIPT IN BLOOD OF SLAIN 133 


with it power over heaven and earth, and as no one knows this 
name but Him, so He is the sole possessor of the power bound 
up with the name. This last interpretation belongs undoubtedly 
to the reign of magic, and is found among the Gnostics. This 
idea underlies Gen. xxxii. 29 and Judg. ΧΙ. 17 sq. It wasa 
very widespread idea among many ancient nations that the man 
who knew the name of a god or a demon possessed certain 
powers over him. Hence the name was concealed: cf. Heit- 
miiller, J Mamen Jesu, 162 sqq.; Giesebrecht, Gottesname, 23, 
45, 100 (the last reference is from Gunkel’s Geneszs*, p. 362; 
Jevons, /ntrod. Hist. Religion, p. 361). 

ὃ οὐδεὶς κτλ. : cf. 11. 17, iil. 12. 

18. καὶ περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι. This clause 
has created no little difficulty. But, τ we hold fast to the follow- 
ing facts, the difficulty can be surmounted. The first is that in 
the leader of the heavenly hosts we have to do—not with the 
Slain One, but the Slayer. The Word of God has come to 
execute divine judgment. Hence the idea that the blood on 
His Vesture is His own (cf. i. 5, v. 9, vii..14, xii. 11) cannot be 
entertained. When our author wishes to express a thought of 
this nature, he speaks of the dpviov . . . ws ἐσφαγμένον (Vv. 6). 
Now this being so, how are we to explain the ἱμάτιον βεβαμμένον 
αἵματιὺ In whose blood is the vesture of the Divine Warrior 
dipped? If it is not His Own, no more is it that of the kings of 
the earth and their armies (15, 18); for the judgment of the 
sword as regards these has not yet begun, and the garments of 
the heavenly armies are still white and pure (14). A comparison 
-with Isa. xiii. 1-3—-which passage is in the mind of our author— 
confirms this conclusion: ‘‘ Who is this that cometh from Edom, 
with red garments from Bozrah? ... 2. Wherefore art thou 
red in thine apparel, and thy garments like him that treadeth in 
the winefat? 3. I have trodden the winepress alone . . . yea, 
I trod them in my anger . . . and their lifeblood is sprinkled 
upon my garments.” Here the redness of the garments is due 
to the blood of those who have already been slain, exactly as in 
our text. Since, therefore, the redness of the vesture in 13 is 
not due to the warfare in 11-21, there remains only one other 
possible explanation, and this is that ¢he blood on His vesture ts 
that of the Parthian kings and their armies, whom He had 
already destroyed, and whose destruction had already been pro- 
leptically prophesied in xvii. 14. In this strife He was supported 
by the glorified martyrs (of μετ᾽ αὐτοῦ κλητοὶ καὶ ἐκλεκτοί KTA.). 

ἱμάτιον βεβαμμένον αἵματι. These words are freely based on 
Isa. Ixiii. 3, ὑὭΣ ΟΝ ony) ™ (=“‘and their blood is sprinkled on 
my garments”). Here βεβαμμένον (AQ, etc.) is to be accepted 
and not ῥεραντισμένον, ἐρραμμένον, or the other variants from 


134 THE REVELATION OF ST. JOHN [XIX. 13-14. 


paivw and ῥαντίζω ; for, whereas both these latter verbs are used 
in the LXX to render ΠῚ) (the Hebrew verb in Isa. Ixiii. 3), and 
whereas Aquila and Symmachus do render it by ῥαντίζω in Isa. 
Ixili. 3, but no translator ever renders it by βάπτω, it follows 
that, though there were possible grounds for changing BeBappévov 
into ἐρραμμένον, there were none for changing ἐρραμμένον into 
BeBappevov from the standpoint of Isa. Ixili. 3, whence the idea 
was derived. Our author thus deals freely with Isa. Ixiii. 3. 
That such a free reproduction was not unknown in Judaism we 
might infer from the late Palestinian Targum on Gen, xlix. 11, 
which recounts the victory of the Messiah over His enemies: 
“How beauteous is the king Messiah, who 1s about to arise from 
the house of Judah. He hath bound his loins and gone forth to 
war against those that hate him: kings and princes shall be 
slain: he will make red the rivers with the blood of their slain. . . 
his garments will be dipped in blood (notNa ΜΝ} “wr25).” 

καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ θεοῦ. ‘This line has 
been taken by Volter, Spitta, Hilgenfeld, Bousset, and others to 
be the addition of a scribe or reviser. Now it is manifest that 
either 12° (ἔχων ὄνομα... ὃ οὐδεὶς οἶδεν κτλ.) or the present clause 
must be of this nature. But, whereas we found that 12° was 
open to serious objections on various contextual grounds, no 
objection of such a nature can be brought against the present 
clause, which accordingly comes from the hand of our author. 
We have here another of the numerous instances of community 
of diction between the Apocalypse and the Fourth Gospel, in 
many of which there is no community of meaning. For the 
Logos here is a Warrior, and our text reminds us of Wisd. 
xvili. 4-25, especially of xvili. 15, ὃ παντοδύναμός σου λόγος ἀπ᾽ 
οὐρανῶν ἐκ θρόνων βασιλείων ἀπότομος πολεμιστὴς εἰς μέσον τῆς 
ὀλεθρίας ἥλατο γῆς ξίφος ὀξὺ τὴν ἀνυπόκριτον ἐπιταγήν σου φέρων. 
We might compare also the later Jewish conception, Wx and 
ὁ λόγος τοῦ θεοῦ in Heb. iv. 12. Although the ideas underlying 
the words are different, in the latter passage this word is said to 
be “sharper than any two-edged sword.” 

14. καὶ τὰ στρατεύματα «tA. To 14* conjoined with 16> we 
have remarkable parallels in xvii. 14, but there the enemies of the 
Lamb are the Parthian kings, who are also referred to in xvi. 12. 
Here we have a conflict on a larger scale, as in xiv. 14, 18-20, 
xvi. 13-16. See notes on xiv. 14, 18-20, xvi. 12-16, xvii. 14. 

A study of the chief passages (ii. 26-27, xiv. 14, 18-20, 
XVi. 12-16, xvii. 14, XVili., xix. 11-21) dealing with the destruc. 
tion of the world powers helps us to understand the expectations 
of the Seer as to (a) the order in which the world powers were to 
be destroyed before the Millennium, and (4) the nature of the 
heavenly armies which destroyed these powers. 


XIX. 14.] ARMIES OF HEAVEN 135 


(a) The destruction of Rome was to come first, next that of 
the Parthians, and finally that of the remaining hostile powers. 
- ΤῊ xiv. 8-11 the destruction of Rome is foretold, followed 
immediately (for xiv. 12-13 belongs after xiii. 15 or 18) by that 
of the hostile nations, xiv. 14, 18-20. The same sequence of 
events is found in xviii. (the destruction of Rome) and xix. 11-21 
(that of the hostile nations). But the sequence of events can be 
determined more definitely. Thus in xvi. 12 the forces led by 
the Parthian kings are clearly distinguished from those of the 
remaining hostile nations in xvi. 13-16; and that these two 
divisions of the hostile heathen world, which survived the 
destruction of Rome, were to be separately destroyed, we infer 
from xvii. 14, according to which, immediately after the destruc- 
tion of Rome, Christ and His armies would destroy its destroyers, 
z.e. the Parthians. 

(ὁ) The heavenly armies were to be composed of angels and (in 
certain cases tf not in all) of the glorified martyrs.—The armies of 
the Word of God are described in xix. 14 (τὰ στρατεύματα τὰ ἐν 
τῷ οὐρανῷ. . . ἐφ᾽ ἵπποις λευκοῖς). In xiv. 14, 18-20 the presence 
of these heavenly horsemen is presupposed in xiv. 20 (ἄχρι τῶν 
χαλινῶν τ. ἵππων). So far as these passages go, we should con- 
clude that the heavenly armies were composed of angels only. 
But this is not so. Quite clearly in xvii. 14 it is stated that the 
armies of the Lamb will be “the called and elect and faithful,” a 
description which cannot be applied to angels. Now since this 
war of the Lamb on the Parthians is subsequent to the destruction 
of Rome, and therefore to the universal martyrdom of the faith- 
ful, it follows that this army is composed of the glorified martyrs, 
who had come down from heaven with Christ for that purpose. 
That they should share in this task we have already learnt from 
ii. 27, where of the individual martyr (6 νικῶν) it is stated 
ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, the very words, which in xix. 15 
are used of Christ Himself. ‘That the martyrs take part in the 
judgment of all the hostile nations cannot be affirmed in so 
many words, though the comparison of ποιμανεῖ κτλ. in both 
11. 27 and xix. 15 points probably to this conclusion. Moreover, 
the comparison of xvii. 14 (where Christ is called κύριος κυρίων 
καὶ βασιλεὺς βασιλέων, and His army is composed of glorified 
martyrs) and of xix. 14%, where His followers are the armies of 
heaven and His name is βασιλεὺς βασιλέων κ. κύριος κυρίων (16°), 
may point in the same direction. 

Some of the chief expectations of our Seer relative to the 
judgment of the hostile nations may be briefly summarized as 
follows. 

The Parthian kings are referred to in xvi. 12, xvil. 12-13, 17, 
16, and their destruction by the Lamb and the glorified martyrs 


136 THE REVELATION OF ST. JOHN [XIX. 14-15. 


in xvii. 145, The other hostile kings of the world are men- 
tioned: their gathering to Armageddon in xvi. 13-16, and their 
destruction by One like a son of man, xiv. 14, 18-20, by the 
Word of God with the armies of heaven in xix. 11-21. In these last 
two passages the Divine Leader is said to tread the winepress 
of the wrath of God (xiv. 19, xix. 15). Finally, at the close of 
the Millennial Kingdom there is the destruction of the unre- 
pentant nations by fire sent down from heaven, xx. 7—I0. 

For the idea of armies in heaven cf. Test. Levi iii. 3; 2 Enoch 
xvil.; 2 Esdr. xix. 6, σοὶ προσκυνοῦσιν ai στρατεῖαι τῶν οὐρανῶν 
(where the armies are the stars) ; Matt. xxvi. 53. 

The heavenly armies, which are not definitely mentioned in 
the parallel account (xiv. 14, 18-20) but are implied in the words 
ἄχρι τῶν χαλινῶν τῶν ἵππων, have descended with Christ from 
heaven. In il. 27 (see note), xvii. 14 (see notes) they appear to 
be the faithful: in ii. 27 the foes they destroy are the hostile 
nations generally: in xvii. 14 the Parthian kings. 

ἐνδεδυμένοι βύσσινον λευκόν. For the phrase cf. 1. 13, xv. 6. 

15. In 152° are combined thoughts and words which are 
drawn from Isa. xi. 4 and Ps. ii. 9. But this combination is 
already found in Pss. Sol. 

XVli. 26. ἐκτρίψαι ὑπερηφανίαν ἁμαρτωλῶν ὡς σκεύη κεραμέως, 
ἐν ῥάβδῳ σιδηρᾷ συντρίψαι πᾶσαν ὑπόστασιν αὐτῶν" 

27. ὀλοθρεῦσαι ἔθνη παράνομα ἐν λόγῳ στόματος αὐτοῦ. 

39. πατάξει γὰρ γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ. 

καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεία : cf. i. τό, 
᾿πἴχ2. 

ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη. From Isa. xi. 4, καὶ πατάξει γὴν 
τῷ λόγῳ τοῦ στόματος αὐτοῦ, καὶ ἐν πνεύματι διὰ χειλέων ἀνελεῖ 
ἀσεβῆ, cf. Pss. Sol. xvii. 26-27, 39 (quoted above). Wisd. xviii. 
22, ἐνίκησε τὸν ὄχλον οὐκ ἰσχύι τοῦ σώματος οὐχ ὅπλων ἐνεργείᾳ 
ἀλλὰ λόγῳ τὸν κολάζοντα ὑπέταξεν: 1 Enoch Ixii. 2, ‘‘ The word 
of his mouth slays all the sinners.” All these passages imply that 
the sword that proceeds out of the mouth of the Messiah is 
simply a figure for forensic or judicial condemnation. 

καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ: cf. ii. 27 (see 
note), xii. 5. From Ps. ii. 9. The αὐτός in this and the next 
clause is emphatic. Neither here nor in ii. 27, xii. 5 has ποι- 
μαίνειν a favourable meaning. 

In these three passages it connotes punishment and destruc- 
tion. Contrast, on the other hand, its meaning in vii. 17. See 
note on ii. 27. Hence render “ break them with an iron rod.” 

καὶ αὐτὸς πατεῖ τὴν ληνὸν κτλ. Here, though accompanied by 
hosts of angelic warriors, the action of the Messiah alone is dwelt 
upon, just as in xiv. 1g sq. and in similar words. Only here and 
in xiv. 19-20 is the ληνός of divine judgment spoken of in our 


XIX. 16.] MESSIANIC TITLE INSCRIBED 137 


author. The two ideas of the winepress (xiv. 19) and the cup of 
wrath (xiv. 10) are here combined, and mean that from the wine- 
' press trodden by Christ flows the wine of the wrath of God, of 
which his enemies are to be made to drink. It is a case of 
mixed metaphors. 

16. [ἐπὶ τὸ ἱμάτιον καὶ] ἐπὶ τὸν μηρὸν αὐτοῦ κτλ. Of this text 
there is no satisfactory explanation. Dutsterdieck, B. Weiss, and 
Holtzmann think that the title is inscribed on the girdle ; Swete, 
that “it is displayed on His habit where it falls over the thigh” ; 
Grotius imagines a sword on the hilt of which the name was 
inscribed. Wellhausen, recognizing the unintelligibleness of the 
text, proposes ἵππον instead of ἱμάτιον and makes the αὐτοῦ refer 
to the ἵππον. Horses were branded on the thigh amongst the 
Greeks: see Wetstein zz /oc. But the idea of such an inscription 
on a horse cannot be entertained. If, therefore, we are to gain 
any satisfactory meaning here, we can only do so by following 
our chief Uncial A, Cassiodorus, and some Ethiop. MSS, which 
omit the words I have bracketed above. If A is right, the chief 
Syriac Version (s!) would probably be the first stage in the 
interpolation of the text; for s! here places the’ two phrases ἐπὶ 
τὸ ἱμάτων αὐτοῦ and ἐπὶ τ. μηρὸν αὐτοῦ side by side without the 
connecting κα Thus the first phrase would appear to have 
originated in a marginal gloss owing to 13% (περιβεβλημένος 
ἱμάτιον κτλ.). -The final stage in the corruption of the text is that 
which all the remaining authorities attest. At this stage the first 
αὐτοῦ is omitted and the καί inserted. 

Our text now runs ἐπὶ τ. μηρὸν αὐτοῦ. For the occasional 
appearance of names and inscriptions on the thighs of statues we 
have evidence in Greek and Roman authors (see Wetstein from 
whom these quotations are derived). Thus in Cicero, Verr. 
iv. 43, we find: “Signum Apollinis pulcherrimum, cujus in femore 
literulis minutis argenteis nomen Myronis erat inscriptum.” 
Also in Pausanias, Eliac. extr., τὸ ἀνάθημα... ἀνδρὸς εἰκὼν 
. . « ἐλεγεῖον δὲ ἐπ᾽ αὐτὸ γεγραμμένον ἐπὶ τοῦ μηροῦ: “ Justinus 
(4 cent. A.D.?), xv. 4,5: Figura anchorae, quae in femore Seleuci 
nata cum ipso parvulo fuit. 9. Originis ejus argumentum etiam ᾿ 
in posteris mansit, siquidem filii nepotesque ejus anchoram in 
femore veluti notam generis naturalem habuere.” 

The Seer sees in the vision the Divine Warrior and His 
heavenly horsemen—not halting but sweeping downward from 
heaven and onward against the serried armies of the Beast, False 
Prophet, and the kings of the earth, and, as they thunder along, their 
garments stream behind them, and so on the thigh of the Leader 
is disclosed the name: “ King of kings and Lord of lords.” 

βασιλεὺς βασιλέων κτλ. See note on xvii. 14. 

17-21. An angelic summons to all the birds of prey to 


138 THE REVELATION OF ST. JOHN [XIX. 17-19. 


hasten to the scene of slaughter of all the mighty of the earth. 
The overthrow and final doom of the Beast and the False 
Prophet. 

17. ἕνα (cf. viii. 13) ἄγγελον ἑστῶτα ἐν τῷ ἡλίῳ. What was 
the original idea underlying this phrase is unknown. It is 
generally explained that the angel took this central position in 
mid heaven in order to deliver from thence his message of 
victory and his summons to the birds of prey. 

καὶ ἔκραξεν φωνῇ μεγάλῃ. See note on xiv. 15. 

λέγων πᾶσι τοῖς ὀρνέοις τοῖς πετομένοις ἐν μεσουρανήματι (cf. 
Vili. 13, xiv. 6) Δεῦτε συνάχθητε εἰς τὸ δεῖπνον. . . τοῦ θεοῦ. 18. 
ἵνα φάγητε σάρκας βασιλέων... .. καὶ σάρκας ἰσχυρῶν. This 
passage is clearly based on Ezek. xxxix. 17, where the LXX reads 
εἰπὸν παντὶ ὀρνέῳ πετεινῷ. . . Συνάχθητε καὶ ἔρχεσθε. . . ἐπὶ 


‘ 4 x / ΄ 4 Ν 
τὴν θυσίαν pov... καὶ φάγεσθεΞς 18. κρέα γιγάντων. ... καὶ 
αἷμα ἀρχόντων. 20. kal... ἵππον καὶ ἀναβάτην. It is obvious, 


however, that our author is giving an independent rendering of 
the Hebrew : observe δεῦτε συνάχθητε GBDONT INB) with συνάχθητε 
καὶ ἔρχεσθε, and ἰσχυρῶν in our text with γιγάντων, and ἵππων 
k. τῶν καθημένων ἐπ᾽ αὐτῶν with ἵππον καὶ ἀναβάτην in Ezek. 
XXXI1X. 20. 

Our author here borrows his imagery from the slaughter 
wrought by God in Ezek. xxxix., and yet the final overthrow of 
Gog and Magog in our author is adjourned to the close of the 
Millennial reign in our author. 

τὸ δεῖπνον τὸ μέγα τοῦ θεοῦ. See Gressmann, Ursprung der 
Israelit. Jiid. Eschatologie, 136-141. 

18. τῶν καθημένων ἐπ᾿ αὐτῶν. Here the reading αὐτῶν. (PQ 
minfre °™n) is to be followed. A with two cursives and & read 
respectively αὐτούς and avrots—which are both corrupt. Cf. 19, 
21. ἐλευθέρων te καὶ δούλων. See note on xiii. 16. μικρῶν καὶ 
μεγάλων. See note on xiii. 16. 

19-21. The Beast, the False Prophet, and the kings of the 
earth overthrown and cast into the lake of fire. 

19. τὸ θηρίον---Ζ.6. Nero-antichrist. See xi. 7 (note), xiii. 3 
(note on various stages of the Neronic myth). 

τοὺς βασιλεῖς τῆς yas: cf. xiv. 14, 18-20 (though not here 
specifically mentioned), xvi. 14 (note), xvii. 2, 18, xviii. 3. These 
are to be carefully distinguished from the Parthian kings, xvi. 12, 
xvii. 12-13, 17, 16, who are destroyed by the Lamb (and the 
glorified martyrs). See also note on 14 above. 

τὰ στρατεύματα αὐτῶν. For αὐτῶν A and a few cursives read 
αὐτοῦ. This is perbaps right. Though they are the subjects of 
the kings, they are the armies of the Beast. 

δ συνηγμένα ποιῆσαι τὸν πόλεμον. For the diction cf. xvi. 14, 16, 
xx. 8, 


XIX. 20.| DOOM OF BEAST AND FALSE PROPHET 139 


τοῦ στρατεύματος αὐτοῦ Though the heavenly army is 
described in the plural as στρατεύματα, it is here very significantly 
described as a single host. While the opposing hosts of evil are 
moved by a variety of conflicting aims, the heavenly host is 
actuated by one only. 

20. With the Beast and the False Prophet we might compare 
Ahriman and Azi-Dahaka in the Zend religion, which influenced 
Judaism from the East. Cf. De la Saussaye, Lehréd. d. Religions- 
geschichte®, ii, 206 (ii. 226 in 3rd ed.): “ Zuletzt bleibt noch der 
Kampf zwischen himmlischen und hollischen Geistern iibrig. 
Alle Ameshas Spentas ringen da mit ihren teuflischen Gegen- 
geschopfen und vernichten sie ganzlich: Ahriman selbst und die 
Schlange ΑΖΗ] zu bandigen, wird die Sache Mazda’s und Sraosha’s 
sein. Als Priester erheben sich die beiden Gotter, mit Gebet 
und Gebetschnur tberwaltigen sie die Bosen und sturzen sie 
und ihr Versteck in den gliihenden Strom. Dann ist die Welt 
vollkommen rein, das Universum nur von Mazda’s Wesen erfiillt, 
und alles, was lebt, geht in die Unsterblichkeit und himmlische 
Vollkommenheit ein (Bahman Yasht, 43 ; Bundehesh, 30).” See 
also Boklen, Die Verwandschaft a. jiid.-christichen mit der 
parsischen Eschatologie, 127 5646. 

ἐπιάσθη. The Attic form of this verb is mew, but in late 
Attic πιάζω is also found. The classical meaning was to press, 
weigh down, stifle, etc. But its later meaning, as here, is to seize, 
lay hold of. πιάζω, which occurs only here in our author, is a 
favourite word in the Fourth Gospel, being found there eight 
times and only four times throughout the rest of the N.T. (one 
of these being in Luke vi. 38, where it retains the ancient 
classical form and meaning). 

ὁ ψευδοπροφήτης. See ΧΙ]. 11 5664. notes, xvi. 13, xx. 10. 
The False Prophet represented the priesthood of the Imperial 
cult, which practised all kinds of magic and imposture to beguile 
men to worship the Beast. 

ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα κτλ. Only those who 
had received this mark were an easy prey to the False Prophet. 
On the τὸ χάραγμα see note on xiii. 16: cf. xiv. 9 sqq., xvi. 2 
(note), xx. 4. 

προσκυνοῦντας τὴν εἰκόνα αὐτοῦ. Though weakly attested 
x* 28, 39), this seems to be the right reading: see note on 
vii. 11. Possibly the dative is right. In that case the text 
would mean that divine worship was actually offered to the image. 

τὴν λίμνην τοῦ πυρός : cf. xx. 10, xxi. 8. On this final abode 
of punishment for Satan, the Beast, the False Prophet, and 
wicked men, see note on ix. I. 

τὴς καιομένης ἐν θείῳ. The genitive here can only be explained 
as a slip on the part of the writer. Contrast xxi. 8—rj λίμνῃ τῇ 


140 THE REVELATION OF ST. JOHN [XX. 8 1-2. 


καιομένῃι On ἐν θείῳ in this conjunction cf. xiv. 10, xx. 10, 
xxi. 8. 

21. ot λοιποὶ ἀπεκτάνθησαν κτλ., 2.6. the kings of the earth 
and their armies. These kings and their armies had been affected 
by the Caesar-worship: cf. xiv. 9 sq. They were not, like the 
Beast and the False Prophet, cast forthwith intoGehenna. Their 
physical life was destroyed by the sword, z.e. by the sword of the 
Word of God (cf. ver. 15), and their spirits no doubt consigned te 
Hades. In the judgment all the dead are raised (xx. 12), and 
then death and Hades and all the wicked are cast into the lake 
of fire (xx. 14-15). In the Test. of Hezekiah—a work incor- 
porated in the Ascension of Isaiah, ze. iii. 13>-iv. 18, and written 
before 100 a.D.—a different sequence is anticipated: Asc. Isa. 
iv. 14, ‘The Lord will come with His angels and with the armies 
of the holy ones from the seventh heaven ... and He will 
drag Beliar (1.6. the Antichrist) into Gehenna and also his armtes.” 

πάντα τὰ ὄρνεα ἐχορτάσθησαν κτλ. Cf. 17 sq.; also 1 Enoch 
xlvi. 4-6. 


CHAPTER XxX. 1-3. 
INTRODUCTION. 


§ 1. Contents.—Now that Rome has fallen (xviii.), the hostile 
nations been destroyed, and the two Beasts cast into the lake of 
fire (xix. 19-20), there remains no obstacle to the manifestation 
of the kingdom save the presence of Satan still on earth. Hence to 
his activities an end is put by his being cast down into the abyss 
and chained there for 1000 years (xx. 1-3). The destinies of 
Satan are determined by the chief events in the life of Christ. 
In xii. Satan’s expulsion from heaven is connected with the birth 
and ascension of Christ. On the earth, as he had only a short 
time, he raged furiously against Christ’s followers, but on Christ’s 
Second Advent and His overthrow of Satan’s agents, Satan too 
is cast down from the earth into the abyss and the Millennial 
Kingdom established. At the close of this kingdom Satan is 
loosed from the abyss and finally conquered and cast into the 
lake of fire, and the new heaven and the new earth appear, 
wherein is the joint throne of God and the Lamb. 

That xx. 1-3 comes from our author’s hand there can be no 
doubt, as the diction and idiom prove. 

§ 2. Diction and idiom. 

1. εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ. οὐρανοῦ. The whole 
clause has already occurred in x. 1, xviii. 1, and the last four 
words also in ill. 12, xvi. 21, xxi. 2, 10. 

τὴν κλεῖν τῆς ἀβύσσου : cf. ix. 1. 


xX. 1-2. ] DRAGON BOUND FOR I000 YEARS 141 


2. τὸν δράκοντα ὁ ὄφις ὁ ἀρχαῖος. The same words in the 
same characteristic and anomalous construction have already 
occurred in xii. 9. ὕς ἐστιν Διάβολος καὶ ὁ Σατανᾶς. Cf. xii. 9, 
ὃ καλούμενος Διάβολος καὶ ὁ Σατανᾶς. 

ἔδησεν αὐτόν. Cf. ix. 14, δεδεμένους. 

8. ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον. For this use of βάλλειν 
ἘΠΊ 10, Vili. 5, 7, 8, xii. 9, xix. 20, etc. 

ἔκλεισεν: Cf ill, 7, 8, xi. 6, xxi. 25. éodpdywcev—seven 
times elsewhere in our author. ἐπάνω: cf. vi. 8. ἵνα μὴ 
πλανήσῃ ἔτι τὰ ἔθνη : Cf. ΧΙ]. 14, ΧΙ]. 9. ἄχρι cum subj.—a rare 
uses Οἱ τον Vil. 3, ΧΡ 5. τελεέσθῃς Cf. δον, x. 75 xv, τὶ 8. 

§ 3. Order of words.—Wholly Semitic. 

1-3. The binding of the Dragon in the abyss for 1000 years. 

1. καὶ eid3ov.—See note on iv. 1. 

τὴν κλεῖν τῆς ἀβύσσου. See notes on i. 18, ix. 1. The abyss 
is regarded only as a temporary abode of punishment. Satan is 
finally cast into the lake of fire, xx. ro. 

ἅλυσιν μεγάλην. ἅλυσις seems to be used here to denote a 
chain or bond by which the body is bound. In Mark v. 4 and 
frequently elsewhere it signifies hand fetters as opposed to πέδαι. 
See note of Lightfoot on Phil., p. 8. 

ἐπὶ τὴν χεῖρα. It is hard to explain the use of ἐπί here. The 
best parallel is to be found in v. 1, ἐπὶ τὴν δεξιὰν... βιβλίον. 
But in this latter case the idea implied is that the book is lying 
on the palm of the hand. It is perhaps best to regard the 
present instance as a loose use of ἐπί, which does not admit of 
any exact explanation. It is practically here equivalent to ἐν (cf. 
i. 16 with i. 20), and indeed ἐν is read here by & 38 syr. " 3, 
Another difficult use of ἐπί, but with the dative, occurs in xxii. 16, 
where, however, the best authorities have ἐν. 

2. τὸν. δράκοντα, ὁ ὄφις ὁ ἀρχαῖος. For a like anacolouthon 
cf. 1. 5. See note on xii. 9 on the identification of the old 
serpent and the devil. Gunkel on Gen.’ iii. 1 maintains that the 
text there implies that originally the serpent was an evil demon 
hostile to God and man and possessing a snakelike form. He 
further points out in support of this view that in 2 Kings xviii. 4 
divine worship is offered to a snakelike form by the faithless 
Israelites, and that heathen gods and demons were frequently so 
conceived in the ancient world. 

ἔδησεν αὐτὸν χίλια ἔτη. This idea of binding the powers of 
evil in prison for an undefined period is already found in 
Isa. xxiv. 22, and of their final judgment in xxiv. 22. These powers 
consist of the host of heaven and the kings of the earth. This 
idea of the angels and the kings of the earth being judged 
together reappears in r Enoch lili. 4-liv. 5, and the idea of the 
binding of the fallen angels in a place of temporary punishment 


142 THE REVELATION OF ST. JOHN [XX. 2. 


till the day of the final judgment is found in 1 Enoch xviii. 12-16, 
xix. I-2, xxi. 1-6, from which the final place of their punishment 
—an abyss of fire—is carefully distinguished, x. 13-15, xviii. 11, 
xxi. 7-10, liv. 6, xc. 24-25. Their leader Azazel is bound in a 
place by himself (x. 4-5) as a preliminary punishment, but at the 
final judgment is to be cast into a place of everlasting punish- 
ment (x. 6). In nearly all cases the evil spirits are spoken of in 
1 Enoch as being “ bound” in a preliminary place of punish- 
ment, just as in Isa. xxiv. 22 and in our text. 

In the Zend religion the same idea is found. According to 
the Bundehesh iii. 26 (cf. xili. 77) the evil serpent Azi-Dahaka 
was smitten by Thraétaona and fettered in the mountain Dama- 
vand for gooo years, S. 8.25. iv. 9 (note), 226, 245 sq., V. 234, 397, 
xviii. 110, 201, etc. He was released by Ahriman, S.2.2Z. 
V. 233-235, and reigned for 1000 years, v. 150, xxiv. 103, but was 
slain by Sam or Keresasp, v. 235. After the renovation of the 
world there would be no Azi-Dahaka, xviii. 118. But, since these 
Iranic myths belong to various periods before and after the 
Christian era, there is no ground for tracing any direct connec- 
tion. 

χίλια ἔτη. Before the year 100 B.c. it was generally believed 
in Judaism that the Messianic Kingdom would last for ever on the 
present earth. Sometimes the conception was universalistic in 
character, especially in the greater prophets of the O.T., as 
Jeremiah, the Second Isaiah, Jonah, Malachi; but in others, as in 
Ezekiel, Haggai, Zechariah, Joel, it was particularistic. The idea 
of the everlastingness of this kingdom on earth persisted, as we 
have above said, till about roo B.c. For such it appears to be 
in 1 Enoch lxxxiii.—xc., vi._xxxvi., but by the date just mentioned 
the earth had come to be regarded in Judaism as wholly unfit 
for the manifestation of this kingdom except in a temporary 
character. The dualism which had begun to affect the religious 
forecasts of religious thinkers in the 2nd cent. B.c. succeeded in 
leavening wholly their expectations in the 1st. As a consequence 
of this breach between the things of earth and the things of 
heaven, the writers of this century were forced to entertain new 
conceptions of the kingdom. Hence in 1 Enoch xci.—civ., Pss. 
Sol. i.xvi., the Messianic Kingdom is declared to be of 
temporary duration on the present earth, and the goal of the_ 
risen righteous to be not this transitory kingdom, but heaven 
itself after the final judgment, which from this period forwards 
was conceived of as taking place not at the beginning, but at the 
close of the Messianic Kingdom. Thus it is that the Millen- 
nium in our text, as in 2 Baruch and 4 Ezra, is really a late and 
attenuated form of the old Jewish expectation of an eternal 
Messianic Kingdom on the present earth. For a fuller treat- 


XX. 2-3.] IN THE ABYSS 143 


ment of this question the reader can consult my Zschat- 
ology *, pp. 103, 106-108, 110 sq., 113-116, 219 sq., 223, 248, 
250 Sq. 

We have next to consider the duration of this kingdom. 
Apparently nowhere in earlier or contemporary literature is the 
duration of 1000 years assigned to the Messianic Kingdom save 
here. Its duration is not defined in 1 Enoch xci.—civ. ; Pss. Sol. 
xi. x sqq.; Sibyll. Or. iti, 1-62; Jubilees xxiii. 27-29; 
Assumption of Moses x. 7; 2 Bar. xxix. 4-ΧΧΧ. I, Xxxix. 7, xl. 3, 
ixxit.” e-45, 4) Ezra xui. 32, 36. In 4) Ezra) vii. 28 it 15 
definitely said to last 400 years. 

3. ἔβαλεν αὐτὸν εἰς τ. ἄβυσσον καὶ ἔκλεισεν. On the ἄβυσσος 
see ΙΧ. 1, note. 

ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, 2.6. closed the abyss and 
sealed itover him. Our text recalls the Prayer of Manasseh, 2--4, 
and the two passages are distantly connected, though our Seer 
has no thought of this passage nor of the myth that it pre- 
supposes. 

For, whereas it is a literal Satan overcome by an angel that 
is presupposed in our text, it is a mythological monster that 
is overcome by God in the Prayer of Manasseh. What was 
originally a mythological idea concerning the uprising of the 
Chaos monster (7.e. the sea) against God at the world’s begin- 
ning, had long ere our Seer’s time been transformed into an 
eschatological expectation, z.e. the rebellion of Satan against God 
at the world’s close, and his being cast into the abyss. The 
mythological idea is quite clearly set forth in the above-mentioned 
Prayer of Manasseh: 6 ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν σὺν παντὶ 
τῷ κόσμῳ αὐτοῦ, ὁ πεδήσας τὴν θάλασσαν τῷ λόγῳ τοῦ προστάγματός 
σου, ὃ κλείσας τὴν ἄβυσσον καὶ σφραγισάμενος αὐτὴν τῷ φοβερῷ 
καὶ ἐνδόξῳ ὀνόματί σου. 

πλανήσῃ ἔτι τὰ ἔθνη. As he had done before: cf. xiii. 14, 
xvi. 13. See also xii. 9. As these words point to the future, 
they imply that there would still be heathen nations after the 
Messianic judgment executed in xix. 19-21. Now that Satan’s 
chief agents, the Beast and the False Prophet, were cast into the 
lake of fire and Satan himself bound in the abyss, the time for 
the Millennial reign has arrived and for the evangelization of 
the surviving heathen nations: see xiv. 7, xv. 4, xxli. 17. The 
astonishing part in our Seer’s forecast is that the preaching of the 
Gospel during the Millennium will only in part be successful, 
though the active impersonations of evil have been wholly 
removed from the earth for this period. The implication is that 
each man carries in his own bosom the possibilities of his own 
heaven and his own hell. 

δεῖ ΓΓ 1 Ee AW 1. 


144 THE REVELATION OF ST. JOHN [XX. 4-XXII. 


XX. 4-XXII. THE TEXT INCOHERENT AND 
SELF-CONTRADICTORY AS IT STANDS. 


XX. 4—XXII. These chapters have hitherto been a constant 
source of insurmountable -difficulty to the exegete. They are 
full of confusion and contradiction if the text is honestly dealt 
with. And yet the Apocalypse exhibits, except in a few 
passages, and especially in chap. xvili., a structural unity and a 
steady development of thought from the first chapter to the 
close of xx. 3. Now this is just what we should expect in an 
Apocalypse which is designed to be a philosophy of history and 
religion from the standpoint of the author. It was a combina- 
tion of vision and refiection. ‘Though the book of a prophet did 
not necessarily show any structural unity or steady development 
of thought, it was far otherwise with the apocalyptist, in whose 
writings such characteristics were indispensable. While the 
ordinary man saw only the outside of things in all their in- 
coherence and isolation, the apocalyptist sought to get behind 
the surface and penetrate to the essence of events, the spiritual 
motives and purposes that underlay and gave them their real 
significance—in fact, to lay bare their origin, course, and con- 
summation. It was thus, in short, a Semitic philosophy of 
religion, and as such it was ever asking Whence? Wherefore? 
Whither? Apocalyptic, and not prophecy, was the first to grasp 
the great idea that all history, alike human, cosmological, and 
spiritual, is a unity—a unity following naturally as a corollary of 
the unity of God preached by the prophets. 

I have emphasized these two points—structural unity and 
orderly development of thought to the final consummation of all 
things—as pre-eminently the characteristics of apocalyptic and 
not of prophecy or of any other form of writing in the Bible. 
This being so, we are all the more astonished that the three 
closing chapters of the Apocalypse are all but wholly wanting in 
these characteristics, and—so far from advancing steadily to the 
consummation that all the preceding chapters postulate—exhibit 
many incoherencies and self-contradictory elements. 

To some of these I drew attention in my first edition of the 
Book of Enoch in 1893, where on p. 45 I wrote as follows: 
“We have here (1.6. Rev. xxi. 1, 2) a new heaven and a new 
earth, and a New Jerusalem coming down from heaven: yet in 
xxii. 15 all classes of sinners are said to be without the gates of 
the city. But if there were a new earth this would be im- 
possible.” This is only one of the many difficulties that 
confront the serious student of these chapters. Now to make 
the problem before us clear it will be best to deal shortly with a 


XX. 4-ΧΧΤΙ)} THE TEXT AS IT STANDS 145 


few of the passages which make it impossible for us to accept 
the text as it stands. 

1. In xx. 7-10, after the close of the Millennial Kingdom, 
Satan is loosed, and the heathen nations (Gog and Magog), 
which have refused to accept the Christian faith, march against 
Jerusalem and the camp of the saints, but are destroyed by fire 
from heaven. Satan also is cast finally into the lake of fire and 
brimstone, to be tormented there for ever and ever. Thus the 
prime source of evil and his deluded followers (Gog and Magog) 
are removed finaly from the world, and their power to influence 
the world for evil nadc tmpossible for ever. 

2. In xx. 11-15 the old earth and the old heaven are given 
over to annihilation. Then the final judgment takes place, and 
all the dead are judged according to their works, and death and 
Hades are cast into the lake of fire, together with all those 
whose names are not found written in the book of life. Az this 
stage we have arrived at the final condemnation and destruction of 
all evil, together with the destruction of death itself. 

4. Now that all evil and death itself are cast into the lake of 
fire, the new heaven and the new earth come into being, and 
the New Jerusalem comes down from heaven, and God Himself 
dwells with men (xxi. 1-4). . 

It is clear from this passage that we have arrived at the closing 
scene of the great world struggle between good and evil, and that 
henceforth there can be neither sin, nor crying, nor pain, nor death 
any more.. In fact, there can be no place at all for these in the 
universe of God—the new heaven and the new earth, and the New 
Jerusalem that cometh down from God to the new earth. 

The conclusion just arrived at is inevitable, if there is a 
steady development in the visions of the Seer. Now since 
such a development is manifest in chaps. i.—xx. 3, when certain 
verses and glosses are excised and a few disarrangements of the 
text set right—expecially in xvill.—we naturally conclude that 
our author will not lightly fall into contradictions, even of a 
minor sort, in the last three chapters. But unhappily this is not 
our experience as we study them; and at last we stand aghast 
at the hopeless mental confusion which dominates the present 
structure of these chapters, and are compelled to ask if they can 
possibly come from his hand, and, in case they do, to ask 
further, if they have been preserved as they left his hand. But 
we must first justify the above statement, though we shall 
adduce here only the main contradictions in these chapters. 

1. Inasmuch as according to our text the New Jerusalem does 
not come down from heaven till Satan is bound for ever in the 
lake of fire, and all sin and death itself are at an end, and the 
place of the old world has been taken by a new and glorious 

VOL. I.—10 


146 THE REVELATION OF ST. JOHN [XX. 4-XXII. 


world, wherein there is neither spot nor blemish nor any such 
thing, how is ft that we are told that, outside the gates of the 
Holy City which has come down from God to the new earth, 
there are “the dogs and the sorcerers, and the fornicators, and 
the murderers, and the idolaters, and every one that loveth and 
maketh a lie” (xxii. 15)? A greater contradiction in thought 
and statement is hardly conceivable. But, if this statement were 
made in connection with the Millennial Kingdom which was to 
be established before the Final Judgment, everything would be 
intelligible. 

2. Again, since the new earth is inhabited only by the blessed, 
on whom the second death could have no effect, and since these 
are all righteous, and God Himself tabernacles among them, 
how is it that in xxii. 2 the leaves of the tree of life are said to 
be for the healing of the nations? This statement can have no 
meaning unless it applies to the period of the Millennial 
Kingdom. During Christ’s reign of 1000 years the surviving 
nations have still a further period of grace accorded to them. 
This evangelizing of the nations during this period has already 
been proclaimed in xiv. 6-7, xv. 4. It is thrice elsewhere 
referred to in the last two chapters, 2.6. xxl. 24, Xxii. 14, 17. 

3. Only on the supposition that the Millennial Kingdom is 
still in existence can we explain xxi. 24-27: 


“ And the nations shall walk by the light thereof: 
And the kings of the earth do bring their glory into it. 
And the gates thereof shall not be shut day or night.+ 


And they shall bring the glory and the honour of the nations 
into it: 

And there shall not enter into it anything unclean, or he 
that maketh an abomination or a lie; 

But only they which are written in the book of life of the Lamb.” 


Now from the above contradictions—the solution of which is in 
part already suggested—it follows either that (a) a considerable 
part of xx.—xxii. is not from the hand of our author, or that, (4) 
if it is from his hand, it is disarranged. 

Now the first solution (a) is that adopted by most of the 
leading German scholars of the past thirty years. Thus while 
Volter (Die Offenbarung Johannis, 1904), Weyland (Omverkings- " 
en Compilatie-Hypothesen toegepast op de Apocalypse van Johannes, 
1908), and J. Weiss (Die Offend. des Johannes, 1908) assume 
that xx.—xxii. is derived from three different sources, and Spitta 
(Die Offend. des Johannes, 1889) finds traces of four authors, 

1A necessary emendation. The corruption in the text arose from the 


present disorder, and the influence of xxii. 5, “‘and there shall be no more 
night,” where this clause is wholly justifiable. 


XX. 4-XXII.] FROM JOHN’S HAND BUT IN DISORDER 147 


Erbes (Die Offend. Johannis, 1891) and, on the whole, Bousset 
(1906), are content with two. Bousset, in fact, regards xx.—xxii. 
as the work of our author, with the exception of the fragment 
ΧΧΙ. Q—XXil. 5. 

But, even though for the time being we accepted as a 
working hypothesis any one of the theories of these scholars 
based on a plurality of authorship, we have still two insuperable 
difficulties to face. (a) The first of these is that the more closely 
we study t.—xx. 3, the more convinced we become of the structural 
unity of these chapters—a fact which does not exclude the 
occasional use and adaptation of sources—and the clear and 
masterly development in thought, working up steadily to a climax. 
This being so, how ts tt that xx.-xxit. shows no such orderly 
development, but rather a chaos of conflicting conceptions? (f) 
But the second difficulty is still greater. The hypotheses of the 
above scholars, with the partial exception of Bousset, break 
down hopelessly in the face of the general linguistic unity of 
xx.-xxli. In fact, these scholars had failed to make a thorough 
study of the style, vocabulary, and grammar of the Apocalypse. 
Bousset, it is true, has done much to compensate for the 
deficiencies of his predecessors in this field, but a deeper study 
of his materials would have precluded his assuming the existence 
of xxi. 9—xxii. 5 as an independent source, seeing that it is 
internally self-contradictory and that yet Amguzstically it is from 
the hand of our author. To the conclusion, in fact, that, with 
the exception of a few verses, chaps. xx.—xxil. are from the 
same hand to which we owe the bulk of the preceding chapters, 
a close and prolonged study has slowly but irresistibly brought 
me. If, then, this is so, we must conclude that the text in xx.— 
xxii. 2s disarranged in an astonishing degree and does not at present 
stand in the orderly sequence originally designed by our author. 

To what cause, we must now ask, is this almost incredible 
disorder due? It cannot be accounted for by accidental trans- 
positions of the text in the MSS—a phenomenon with which 
the students of MSS in every ancient language are familiar. 
For no accident could explain the intolerable confusion of the 
text in xx. 4-xxii., and apparently the only hypothesis that can 
account for it is that which a comprehensive study of the facts 
forced upon me in the beginning of 1914, and this is that John 
died either as a martyr or by a natural death, when he had 
completed t.—xx. 3 of his work, and that the materials for its 
completion, which were for the most part ready in a series of 
independent documents, were put together by a faithful but un- 
intelligent disciple in the order which he thought right. 

This hypothesis we shall now proceed to establish by 
adequate proofs. 


148 THE REVELATION OF ST. JOHN [ΧΧ. 4-XXII, 


1. First of all it is a matter beyond dispute that xxii. 15, 
xxi. 27, which state that outside the gates of the Heavenly 
Jerusalem evil in every form exists, but that it can in no wise 
pass within the gates of the Holy City, prove that the Heavenly 
Jerusalem here referred to was to descend before the disappearance 
of the first earth and the first heaven and the final judgment 
described in xx. 11-15. A kindred expectation is found in 
4 Ezra vii. 26-28, where the Heavenly Jerusalem,! the Messiah, 
and those who had been translated to heaven without seeing 
death, are to be manifested together on the earth for 400 years. 
The same view appears in the same work in xiii. 32-36. In this 
latter passage evil in every form exists outside the Heavenly 
City. 

From later Jewish sources we are familiar with the connection 
of the rebuilt Jerusalem and the temporary reign of the Messiah. 
The advent of the Messiah determines the hour when the 
Temple and therefore Jerusalem should be rebuilt (Shemoth 
rab. c. 31). According to the Targum on Isa. lili. 5 (cf. 
Bammidbar rab. c. 13) the Messiah Himself was to build it. 

From the above facts we conclude that in our author the 
account of the Heavenly Jerusalem (xxi. g—xxii. 2, 14-15, 17) 
should have followed immediately on xx. 3 as the seat of the 
Messiah’s Kingdom. 

2. Verses xxi. 24-26, xxii. 2, 14-15, 17 assume that the 
nations are still upon earth, that the gospel is preached to them 
afresh from the Heavenly Jerusalem, that they are healed 
thereby of their spiritual evils, their sins washed away, that they 
can enter the Heavenly City and eat of the tree of life which 
was therein. And to this salvation they are bidden of the Spirit 
and the Heavenly Jerusalem (7.6. the bride, xxii. 17). 

Now this expectation is derived from the Old Testament. 
In Zech. xiv. 16 sqq., when the blessed era sets in, the nations 
are to go up yearly to keep the Feast of Tabernacles at 
Jerusalem. In Tob. xiv. 6 the conversion of the Gentiles is to 
synchronize with the rebuilding of Jerusalem in a fashion far 
transcending all that Seer or prophet had hitherto dreamt of— 
when its gates should be “ builded with sapphire and emerald,” 
and all its walls ‘‘with precious stones,” and its streets “ paved 
with carbuncle and stones of Ophir” (xiii. 16-17). Similarly in 
1 Enoch (161 B.c.) we find it prophesied that the conversion of 
the surviving Gentiles would follow on the setting up of the 
Holy City, which was to be done by none other than God 
Himself. Next, in the Test. XII Patriarchs the conversion of 

1 Box, it is true, regards vii. 26, which tells of the manifestation of the 


Heavenly Jerusalem, as an interpolation ; but the evidence of our text and 
later Judaism supports the connection of the Messiah and the Holy City. 





xX. 4-XXII.] GROUNDS FOR THIS CONCLUSION 149 


the Gentiles is associated with the advent of the Messiah, 
T. Levi xviii. 9, T. Jud. xxiv. 5, and that of the New Jerusalem 
in T. Dan v. 12. Like expectations are expressed in the Sibyll. 
Or. iii. 751-59, 767-95 ; 1 Enoch xlviii. 4 (where the Messiah is 
described as the light of the Gentiles) ; Pss. Sol. xvii. 27, 32. 

Thus in many books in Judaism the hope is entertained, as 
in our text, that the Gentiles would turn to the worship of the 
true God, when either the earthly Jerusalem was rebuilt or a 
Heavenly Jerusalem set up on earth, or when the Messiah 
established His Kingdom upon the earth. It is true that 
Judaism associated this expectation with the First Advent of 
the Messiah ; for it looked for no second. But in Christianity 
it was different. What had not been realized on the First 
Advent of Christ is, according to many a Christian prophet and 
Seer, as also to our author, to be realized in a far higher degree 
when Christ came the second time in glory. 

That the conversion of the heathen nations in our text, 
therefore, was to be accomplished in connection with the 
Heavenly City, which as the seat of the Millennial Kingdom 
was to descend on the earth before the Final Judgment, needs 
no further demonstration. 

3. The facts just stated in the preceding paragraph, that the 
Gentiles shall still be upon the earth on the advent of the 
Heavenly City, and have a right to enter therein, are already 
postulated in the earlier chapters of the Apocalypse. Thus in 
xv. 4 we read in the song sung by the triumphant martyrs before 
the throne of God— 


*“Who shall not fear, O Lord, 
And glorify Thy name? 
For Thou alone art holy ; 
For all the nations shall come 
And worship before Thee ; 
For Thy righteous acts shall have been made manifest.” 


Again, in xiv. 6-7 the Seer recounts a vision in which he 
hears an angel proclaiming the coming evangelization of the 
nations of the world:! “ And I saw another angel flying in mid 
heaven, having an eternal gospel to proclaim unto them that 
dwell on the earth, and unto every nation and tribe and tongue 
and people, saying with a great voice, 

1 A somewhat analogous expectation is found in 1 Cor. xv. 23-28, where 
we have an account of the Messianic Kingdom. This kingdom is heralded 
by the resurrection of Christ : it is apparently established on Christ’s (second) 
Advent with the risen righteous (23). Then follows the reign of Christ, in 
the course of which every evil power is overthrown (24>-28). Then comes 


the end (the general resurrection, final judgment, the destruction of the old 
world and the creation of the new). 


150 THE REVELATION OF ST. JOHN |XX. 4—-XXII. 


Fear God and give Him glory; 

For the hour of His judgment is come: 

And worship Him that made the heaven and the earth 
And the sea and fountains of waters.” 


Now, according to the present form of the text of the last three 
chapters of our book, these prophecies, which definitely foretell the 
evangelization of the nations of the world and their acceptance 
of the Gospel preached, vemain wholly unfulfilled. In fact, 
according to the present text, the nations are simply annihilated 
before the advent of the Heavenly City. On the other hand, if 
the account of the Heavenly Jerusalem as given in xxi. 9 to xxii. 
2, 14-15, 17 is restored immediately after xx. 3, then these 
prophecies are fulfilled; for the nations, according to. this 
account, walk by the light thereof, and the kings of the earth 
do bring their glory into it, and yet outside its gates there is 
still evil of every kind. 

4. Again, in xi. 15 we read— 

“The Kingdom of the world is become the Kingdom of our 

Lord and of His Christ, 
And He shall reign for ever and ever.” 


These words quite clearly assume that the rule of God and 
Christ will be extended over the whole world of the nations. 
But, as the text at present stands, not a single nation is men- 
tioned as being brought beneath its sway, while in the verses 
(xx. 9-10) that precede the description of the Final Judgment 
(xx. 11-15)-we are led to infer that they are wholly destroyed 
by fire from heaven. That is one way of establishing authority 
over the neutral or hostile nations, but it is not God’s way. We 
have only to read chaps. xxi.—xxii., which deal ostensibly with 
events occurring only after the absolute destruction of all the 
nations and of the first heaven and the first earth, when we 
discover the nations, that had presumably passed out of exist- 
ence, going up in pilgrimage to the Heavenly Jerusalem, each 
under its own king, passing within its blessed portals, bringing 
their glory and honour into it, receiving spiritual healing in the 
Holy City, and assimilating the divine truths that make them 
heirs to immortality, that is, eating of the tree of life. That all 
the nations do not avail themselves of these privileges is plainly 
asserted in the text ; for outside the gates are sorcerers and whore- 
mongers and idolaters and whosoever loveth and maketh a lie. 

On this ground again we must transpose the description of 
the Holy City before the Final Judgment, and regard it as the 
seat of the Millennial Kingdom. 

5. The city that is spiritually designated Sodom and Egypt 
(xi. 8) cannot be called “the beloved city” as in xx. 9, nor can 


XX. 4-XXII.| GROUNDS FOR THIS CONCLUSION 151 


it become the seat of the Millennial Kingdom. Much less can 
the ruins of such a polluted city become the abode of Christ and 
of the risen martyrs come down from heaven to reign with Him 
for a thousand years. 

6. Again, as we study xxi.—xxil. we discover that there are in 
reality two descriptions of the Heavenly City, and not one, as has 
hitherto been universally assumed. The Seer has two distinct 
visions, and they deal not with one and the same city, but with 
two quite distinct cities. The first (xxi. 9 to xxii. 2, 14-15, 17) 
presupposes the existence of the present earth. ‘Thus the Seer 
tells how the angel, that had showed him the destruction of the 
great world-capital Rome in xvii., came again to him and carried 
him off to a great high mountain to show him the Heavenly City 
that was to take the place of Rome as the metropolis of the 
world. The very first words of the vision presuppose the co- 
existence of the Heavenly Jerusalem and the present earth. 
This city the Seer beheld coming down from heaven to earth 
(z.e. the first heaven and the first earth). It becomes the great 
spiritual centre of the world. The nations flock up to it from 
every side to share in its spiritual blessings, its gates are open 
day and night, and yet none of the evil individuals or nations 
that are without may enter into it (xxi. 24-27). 

It is manifest that since sin, and therefore death, prevail out- 
side the gates of the Heavenly City, the present order of things 
still prevails, the first heaven and the first earth are still in being. 

But there is another Heavenly City (xxi. 1-4°, xxii. 3-5) 
described by our author, quite distinct from that just dealt with. 
The angel in xxi. 9 has apparently had no direct part in 
mediating this new vision. The vision, just as those in xx. 1-3, 
1I—I5, xxl. I, seems to be independent of any angelic agency. 
With regard to this Heavenly City there can be no question as 
to the hour of its manifestation. The very first words of the 
text imply that the vision of the Seer has outleapt the bounds of 
time, when the former heaven and earth have vanished for ever. 
This second Heavenly City does not appear ¢// the first heaven 
and the first earth have vanished and their place been taken by the 
new heaven and the new earth. Hence as distinguished from the 
first Heavenly City, it is designated ‘‘new,” 26. καινή, that is, of 
a new sort or quality as distinct from the first, just as the second 
heaven and the second earth are themselves described as “ new” 
(καινός and καινή). This epithet is never applied to the Heavenly 
City described at such length in xxi. g-xxil. 2, 14-15, 17. Sin, 
of course, no longer exists in this new world. Hence there is 
no more crying, nor mourning, nor pain, nor curse, nor death 
(xxi. 4®°, xxii. 3%), though round about the first Heavenly City 
—close even to its very gates—sin in every form and death did 


152 THE REVELATION OF ST. JOHN [XX. 4-XXII. 


exist, and even within its stately walls sorrow for sin and repent- 
ance were never absent, for the nations of the earth flocked to it 
from every side to be healed of their spiritual ills and infirmities 
(xxi. 24-26, xxil. 2). 

7. It is finally to be observed that, since the earthly 
Jerusalem was in ruins, and never in the opinion of the Seer to 
be rebuilt, a new city was of necessity to take its place as the 
seat of Christ’s Kingdom and the abode of the blessed martyrs, 
who were to come down from heaven to reign for a thousand 
years with Him. Since this new city was to be the abode of 
Christ on His Second Advent from heaven, and of the martyrs 
coming down from heaven with Him in their glorified bodies, it 
follows that the new city must be from heaven also, if it was to 
be a fit abode for its inhabitants from heaven. Even as early as 
161 B.C. (as we have already mentioned above), we have a like 
expectation in 1 Enoch xc. 28-38, where it is said in the vision 
that God Himself set up the New Jerusalem, to be the abode of 
the Messiah and the transformed and glorified Israel. A like . 
expectation is attested in a work almost contemporary with our 
author, 2.6. 4 Ezra, as we have already shown. 

8. To the revision of John’s literary executor we may prob- 
ably ascribe the non-Johannine combinations τ. καθήμενον ἐπ᾽ 
αὐτοῦ in xx. 11, where, though anly A and some cursives attest 
this reading, they are to be followed; 6 καθήμενος ἐπὶ τ. θρόνου in 
xxi. 5, where, since every MS is wrong, the error must go back 
to the editor; τῶν πεπελεκισμένων . . . καὶ οἵτινες οὐ προσεκύνησαν 
in xx. 4, where the οἵτινες is thrust in against John’s usage (see 
i. 5, note). Possibly the normal construction τ. λίμνῃ τῇ καιομένῃ 
πυρὶ καὶ θείῳ in xxi. 8 may be due to him: contrast that in xix. 
20. Again in xxi. 6 instead of τῷ διψῶντι δώσω the Johannine 
idiom is τῷ διψῶντι δώσω αὐτῷ (see note zx /oc.). 

From the above facts the conclusion is inevitable that after 
xx. 3 our author had intended to add a description of the Heavenly 
Jerusalem that was to come down from heaven to earth and be the 
habitation of Christ and the martyrs that accompanied Him from 
heaven in their glorified bodies: and also that this very description 
has been preserved in certain sections of xxt.—xxitt. 

We have next to determine the extent of this description. 
Now even the cursory reader will observe that there are two 
accounts of the Heavenly Jerusalem in these chapters, which have 
been rudely thrust together by the Seer’s literary executor.) A 


1 We might compare 2 Corinthians, which is now recognized by the 
learned world as consisting of two mutilated Epistles of St. Paul edited 
together as one, the last four chapters belonging to the earlier Epistle. In 
Cicero’s letters Professor Purser shows that in several cases exactly the same 
phenomenon may be found. 


XX. 4-XXII.] RECONSTRUCTED TEXT 153 


close study of these chapters will show that the section xxi. 9- 
XXil. 2 constitutes a unity, though incomplete in itself, as we 
shall see presently, and gives a description of the Heavenly 
Jerusalem that was to be the centre of the Millennial Kingdom. 
Two further fragments of this description are to be found in 
xxii. 14-15 and 17. This description fits in perfectly with the 
conditions of the Millennial reign of Christ and the martyrs for 
a thousand years. It is conceived of as a period of beneficent 
rule and evangelizing effort in regard to the surviving nations 
who visit the Heavenly Jerusalem and bring all their glory and 
honour into it. Wickedness, of course, still exists without it, 
but nothing that is unclean, nor any liar or abominable Pears 
is permitted to enter into it (xxii. 15, xxl. 27). 

So far the first description. But what are we to make of 
the second, which begins with xxi. 1? Only the dsyecta membra 
of this description remain. ‘Two fragments of it are recoverable 
in xxi. 1-4° and xxii. 3-5. These should be read together, as 
the first clause of xxii. 3 forms the fourth line of the stanza, the 
first three lines of which are preserved in xxi. 49°, In this 
second description the former heaven and earth have passed 
away for ever, with all the sin and sorrow and pain that prevailed 
on the former earth. Death itself shall be no more throughout 
the new heaven and the new earth and the New Jerusalem 
(xxi. 4). And whereas in the Heavenly Jerusalem that came 
down from God for the Millennial Kingdom the saints who had 
been martyred reigned only a thousand years, in the later New 
Jerusalem they are to reign for ever and ever (xxii. 5). It is 
noteworthy that even the very diction of xxi. 1-49 and of 
Xxll. 3-5 testifies to the fact that they form part of one and the 
same poem. Thus οὐκ ἔσται ἔτι, which occurs three times in 
xxi. 1° 4°°, recurs twice in xxii, 38 5% (contrast xxi. 26) and not 
elsewhere throughout our author. οὐκ... ἔτει occurs nine 
times in connection with other verbs. Thus while οὐκ ἔσται ἔτι 
is confined to xxi. 1-4°°°, xxii. 3-5, it is to be observed that 
οὐκ. .. ἔτι is characteristic of our author in the N.T., since 
outside our author it occurs in the N.T. only six times and 
twice of these in quotations. 

We have now dealt with the chief difficulties in xx.—xxii. 
There are, of course, many of a subordinate nature affecting the 
original order of the text in xxii., but they are treated shortly in 
the introductions to the various sections of the rearranged trans- 
lation that follows. . Chaps. xx.-xxii. should provisionally be 
read in the following order : 

xx. 1-3. Vision of the chaining of Satan for a thousand 
years. 

ΧΧΙ. 9--ΧΧΙΪ. 2, 14-15, 17. Vision of the Heavenly Jerusalem 


154 THE REVELATION OF ST. JOHN [XXI. 9-XXII. 2. 


which comes down to be the abode of Christ and the glorified 
martyrs, and the centre of a new evangelization of the nations 
for a thousand years. 

xx. 4-6. Vision of the glorified martyrs who reign with 
Christ for a thousand years. 

xx. 7-I0. Vision of the loosing of Satan, and the attack of 
Gog and Magog on the Beloved City; of the destruction of Gog 
and Magog, and the casting of Satan into the lake of fire. 

xX. 11-15. Vision of the great white throne; of the vanishing 
of the former heaven and earth; of the judgment of the dead, 
and of the casting of death and Hades into the lake of fire. 

xxi. 5%, 4%, 5>, 1-4¢, xxii. 3-5. The outworn world has 
vanished: God creates a new world. Vision of the new heaven 
and the new earth: of the New Jerusalem descending from 
God to the new earth, in which the saints are to reign for 
ever. 

xxi. 5° 6%-8. Admonition of God conveyed through the Seer 
to his contemporaries. 

xxil. 6-7, 18%, 16, 13, 12, το. Declaration of Christ as to 
the truth of the words of the Seer; His assurance of His 
almighty power and His speedy advent ; and His command to 
the Seer to publish the prophecy: for the time is at hand. 

xxli, 8-g, 20. John’s testimony and closing words regarding 
Christ.! 

xxil. 21. The closing benediction. 


VISION OF THE HEAVENLY JERUSALEM. 


XXI. 9-XXII. 2, 14-15,17: Vision of the Heavenly Jerusalem 
coming down from heaven to be the abode of Christ and of the 
glorified martyrs, who are to reign with Him for 1000 years, and 
to be the centre of a new evangelization of the nations. 

This vision forms (1.) an integral part of the Book, and (II.) is 
from the hand of the Seer. Since the question has already been 
discussed (see pp. 144-154) we shall sum up shortly the evidence 
for the above statements. 

I. The vision forms an integral part of the Book. 

1. There must be a fitting seat on earth for the kingdom of 
Christ during the Millennial reign with the glorified martyrs in 
their heavenly bodies. This city while obviously supramundane, 
as befitting Christ and the glorified saints, must yet be accessible 
to the actual dwellers on the earth, as in fact itis: cf. xxi. 24-27, 
xxii. 14-15, 17. 

2. Such a kingdom or centre of the evangelization of the 
heathen nations is clearly foretold in xv. 3-4, and implied in y. ro, 

1 xxii. 11, 189-19 are most probably later additions. 


XXI. 9-XXII. 2.| VISION OF HEAVENLY JERUSALEM 155 


xiv. 7. Without such a kingdom there would be a lacuna in the 
Book. 

3. As one of the angels of the Seven Bowls showed the 
doomed city of the Antichrist to the Seer (xvii.—xviii.), so the same 
angel, or one of the same Seven, shows him the blessed city of 
the Christ (xxi. 9). 

Thus so far as the subject-matter goes, the presence of this 
vision is indispensable. 

II. It is from the hand of the Seer. Full evidence of this 
statement is given in the notes, but sufficient evidence will here 
be adduced to establish this point. 

1. First, as to diction. 

XXI. 9. καὶ ἦλθεν... δείξω σοι agrees exactly with xvii. τ. 
With φιάλας τῶν γεμόντων τῶν ἑπτὰ πληγῶν cf. xv. 7. τ. νυμφὴν 
τ. γυναῖκα τοῦ ἀρνίου is prepared for in xix. 7--8. 

10. ἀπήνεγκεν . . . πνεύματι. So also in xvil. 2. τὴν πόλιν 
τ. ἁγίαν Ἰερυσαλήμ : οἵ. xxi. 2. καταβαίνουσαν ἐκ τ. οὐρανοῦ ἀπὸ 
τ. θεοῦ : cf. ili, 12, x. I, ΧΧΙ. 2, etc. ἔχουσαν τ. δόξαν τοῦ θεοῦ 
(also in 23): cf. xv. 8. 

11. ὡς λίθῳ ἰάσπιδι: cf. iv. 3, ὅμοιος... AMw ἰάστιξδι. 
Now we know (see vol. i. p. 36) that our author several times uses 
ὅμοιος as the equivalent of ὡς. κρυσταλλίζοντε : cf. iv. 6, ὁμοία 
κρυστάλλῳ. 

18. ἀπὸ ἀνατολῆς : cf. vil. 2, xvi. 12. 

15. ὁ λαλῶν μετ᾽ ἐμοῦ : cf. xvil. τ. 

18. ὑάλῳ (ὕαλος, 21): cf. ὑάλινος, iv. 6, Xv. 2. 

22. Observe the divine title so frequent in our Book. 

28. οὐ χρείαν ἔχει: cf. iii. 17, xxii. 5. φαίνωσιν : cf. i. 16, vill. 12. 

24. περιπατήσουσιν : cf. ii. τ, ili. 4, XVI. 15. 

26. τὴν δόξαν καὶ τ. τιμήν : cf. iv. g, IT, V. 12, 13. 

27. γεγραμμένοι ἐν τ. βιβλίῳ τῆς ζωῆς : cf. xx. 12, 15. ποιῶν 
βδέλυγμα (cf. xxi. 8) καὶ ψεῦδος : cf. xxil. 15. 

XXII. 1. λαμπρόν : cf. xv. 6, xix. 8. ποταμόν... ὡς κρύσ- 
ταλλον : cf. iv. 6, θάλασσα... ὁμοία κρυστάλλῳ, and see above 
On Xxl. το. ἐκπορευόμενον ἐκ τ. θρόνου : cf. iv. 5. 

14. πλύνοντες τ. στολὰς αὐτῶν. Sovil.14. ἐξουσία----ἃ favourite 
Johannine word though here used with a slightly different meaning. 

15. dappakol . . . εἰδωλολάτραι. For the same list of four 
see xxi. 8, though in a different order. 

17. νύμφη : cf. xxi. 2, 9. ἔρχου : cf. vi. τ. διψῶντι: cf. xxi. 
6. ὕδωρ ζωῆς δωρεάν: cf. xxi. 6. 

2. Technical use of idioms. 

(a) Anomalous constructions: cf. xxi. 9, φιάλας τῶν γεμόντων. 
14. τὸ τεῖχος. . . ἔχων. (4) Participle=finite verb, ἔχων ΞΞ 
ἔχει, Χχὶ. 12, 14: Cf. iv. 1, etc. (c) Delicate distinction of our 
author preserved between ὕδωρ ζωῆς and ξύλον ζωῆς in xxii. 14, 


156 THE REVELATION OF ST. JOHN [XXI. 9-10. 


1. This distinction is not made, so far as I am aware, in any 
other book before 100 a.pD.: cf. vii. 17, xxi. 6 on ὕδωρ ζωῆς, 
‘and ii. 7 (note) on ξύλον ζωῆς. (4) Observe how the difficult 
phrase 6 φωστὴρ αὐτῆς ὅμοιος. . . λίθῳ ἰάσπιδι (xxi. 11) Is 
explained by the clause in iv. 3, 6 καθήμενος ὅμοιος... λίθῳ 
ἰάσπιδι (See note on xxi. 11). (6) The use of ὡς and ὅμοιος as 
equivalents: cf. xxi. 11, 18, where ὅμοιος is used in this sense, and 
XXi. II, 21, xxii. 1, where ὡς is so used. Observe also that 
whereas we have ὕδωρ ζωῆς δωρεάν in xxii. 17, we find τοῦ ὕδατος 
τῆς ζωῆς δωρεάν in xxi. 6—a fact which points to xxi. 6 having 
been written subsequently to xxii. 17. (7) The order observed 
by our author as to numerals but nowhere else rigidly observed, 
is attested in every instance in this vision. Thus our author 
also places δώδεκα after its noun when the noun is otherwise un- 
qualified: so also in xxi. 12 (615), πυλῶνας δώδεκα, ἀγγέλους δώδεκα, 
and καρποὺς δώδεκα, xxii. 2 ; but before it when the noun has a 
dependent genitive: so also in xxi. 12, δώδεκα ὀνομάτα τῶν δώδεκα 
ἀποστολῶν. Finally, when the subject of a clause consists of 
δώδεκα preceded by the article and followed by a noun, and the 
same numeral recurs in the predicate with a noun, the δώδεκα 
precedes the noun. So also in xxi. 21, of δώδεκα πυλῶνες δώδεκα 
papyapirat, See note on viii. 2. 

XXI. 9-21. An angel of the Seven Bowls shows to the Seer 
the Heavenly Jerusalem which is to be the seat of the Millennial 
Kingdom. 

9. καὶ ἦλθεν. . . φιάλας. Repeated from xvii. 1. φιάλας 
τῶν γεμόντων. This is certainly an extraordinary construction 
even in our author. It is best, perhaps, to explain it as an over- 
sight. καὶ ἐλάλησεν. . . δείξω σοι. Repeated from xvii. 1. 

τὴν νύμφην [τὴν γυναῖκα] τοῦ dpviov. The phrase in brackets 
is with Bousset to be excised: It can be explained as a marginal 
gloss on τ. νύμφην based on xix. 7. The great variation in the 
MSS points to this phrase being an intrusion. 

10. καὶ ἀπήνεγκέν pe ἐν πνεύματι. This clause has already 
occurred in xvii. 3, and the phrase that follows here, ἐπὶ ὄρος 
μέγα, suggests the present earth just as explicitly as does εἰς 
ἔρημον in xvil. 3. The implication is that the present earth and 
the Heavenly Jerusalem would coexist. But there is no such 
implication in regard to the New Jerusalem. The former heaven 
and earth have already vanished (xxi. 1). Ezek. xl. appears to 
have been in the mind of our author when he committed this 
vision to writing. τοῦ is practically an echo of Ezek. xl. 2, “In 
the visions of God brought he me . . . and set me down upon 
a very high mountain.” Here, as the LXX renders ἤγαγέν pe ἐν 
δράσει θεοῦ... καὶ ἔθηκέν με ἐπ᾽ ὄρος ὑψηλὸν σφόδρα, Our author 
has thought of the Hebrew only. On this very high mountain 


XXI.10.] VISION OF THE HEAVENLY JERUSALEM 157 


(cf. Ezek. xvii. 22; Isa. ii. 2) stood what appeared to be the 
structure of a city. 

There he met a man with a measuring line (Ezek. xl. 3) where- 
with he measured the Temple. 

ἐπὶ ὄρος μέγα καὶ ὑψηλόν. Paradise and a lofty mountain are 
associated together in 1 Enoch xxiv. sq., and again in lxxxvii. 3, 
and probably in Jub. iv. 26. But this association may go back 
to primitive times, when the mountain of God (Ezek. xxviii. 14, 
Ps. xlviii. 2) was associated with the glorified Jerusalem (Isa. ii. 2) ; 
see Oesterley, Zvolution of Mess. Idea, p. 129 sqq. 

τὴν πόλιν τὴν ἁγίαν ᾿Ιερουσαλήμ. If we compare this phrase 
with that in xxi. 2, which refers to the New Jerusalem which 
descends after the Judgment and the creation of the new heaven 
and the new earth, we observe that it is word for word the same 
save that the latter adds the significant word καινήν. This seems 
to imply that the Heavenly City is itself renewed or replaced 
by another. 

But there are other questions which call for discussion in 
connection with this conception. We have four titles of this 
future abode of the blessed in our author: 1. ἣ πόλις τοῦ θεοῦ 
μου (ili, 12). 2. ἡ πόλις ἡ ἁγία ᾿Ιερουσαλήμ καινή (xxi. 2.), or ἣ 
καινὴ Ἱερουσαλήμ (ili. 12). 3. ἡ πόλις ἡ ἁγία Ἱερουσαλήμ (xxi. το). 
4. ὃ παραδεῖσος τοῦ θεοῦ μου (li. 7). This list we can at once 
reduce to three by referring to 111. 12, where 1 and 2 are identified. 
Next, by comparing xxi. ro and ii. 7, we are enabled to identify 
3 and 4; for both these are the seat of the ξύλον ζωῆς (cf. xxii. 2). 
We have now to consider in what relation does (a) ἡ πόλις ἡ ἁγία 
Ἴερ. (=6 παραδεῖσος τοῦ θεοῦ μου) stand to (8) ἡ πόλις ἡ ἁγία 
Ἴερ. καινή (Ξε ἣ πόλις τοῦ θεοῦ pov). Are they really different 
or are they identical? They are closely related in the mind of 
our author, but ¢hey are not identical. 

(a) The first, 2.6. ἡ πόλις ἡ ἁγία ᾿Ιερουσαλήμ, is the seat of the 
Millennial Kingdom. It contains the tree of life (ii. 7, xxii. 2). 
At the close of the Millennial Kingdom and before the Final 
Judgment, when both the heaven and the earth vanish, its removal 
from the earth is presupposed together with Christ and the 
glorified martyrs. This removal from the earth is not expressly 
stated, but it is undoubtedly presupposed. There are analogous 
expectations in contemporary Judaism. Thus in 2 Bar. vi. 
6-10 it is said that even the sacred vessels of the Holy of Holies 
were removed by angels before the destruction of Jerusalem in 
70 A.D. For an analogous account see 2 Mace. ii. 4-8. In 4 
Ezra vi. 2-3, 111. 6, moreover, where the main source (= 5: see Box) 
identifies the heavenly and earthly Paradises, Paradise, which 
had been prepared by God before the creation of the world, was 
placed afterwards on the earth as Adam’s abode, iii. 6, but with- 


158 THE REVELATION OF ST. JOHN = [XXI. 10. 


drawn after Adam’s fall (see Box on 4 Ezra, p. 197). Hence we 
might reasonably conclude that it is the same city—the Holy 
City, Jerusalem—that is spoken of in xxi. ro sqq. and in xxi. 2, 
but that it has been transformed (καινή) in order to adapt 
it to the new heaven and the new earth. Further, in this 
connection we might remark that just as the Heavenly Jerusalem 
is associated with the manifestation of Christ on earth in our 
text, so also we find the same association in 4 Ezra vii. 26, 
xiii. 36. It is true that Box rejects both these passages as inter- 
polations. But if it was believed that the heavenly Paradise had 
come down to earth to be Adam’s abode, there could be no 
objection to the hope that the Heavenly City should come down 
to be the abode of the Messiah. 

(8) But, though the Holy City, Jerusalem, has been removed 
from the earth before the Final Judgment, when the former heaven 
and earth vanish into nothingness, this city is not to be absolutely 
identified with “the Holy City, New Jerusalem,” which comes 
down from the new heaven to the new earth to be the ever/asting 
abode of the blessed. This new city is either wholly new in 
every respect, or it is the former city ¢ransformed. It belongs to 
the new creation, xxi. 5°. As opposed to the former Holy City, 
this Holy City is “new” (καινή) ; that is, it is here contemplated 
not under aspects of time but of gua/izy: it is new as set over 
against that which is in some respects materialistic, or outworn, 
or marred, or unfit. 

In β, as we have already remarked, there is an identification 
of ἡ καινὴ Ἱερουσαλήμ. (111. 12) and 7 πόλις τοῦ θεοῦ. It seems as 
if B is distinguished also in another respect from a. There is no 
mention of the presence of the tree of life in 8, though this is a 
characteristic feature of a. But the tree of life is unnecessary in £, 
since death itself is wholly at an end, xxi. 4°, and the blessed live 
in the light of God’s presence and reign for ever and ever, xxil. 5. 

In the conception of the New Jerusalem our author has fused 
together 1 and 2 and discarded 4 (see above). But these ideas 
were originally very different, as the following notes will show. 

1. The city of God.—The idea of the heavenly city or the city 
of the gods, found in many nations of the ancient world, was taken 
over by Judaism. 

The city of the gods was originally suggested by the heaven 
with the sun and moon and the twelve signs of the Zodiac and 
the twelve gates through which they were conceived to pass, on 
the north three gates, on the east three gates, on the south three 
gates, and on the west three gates. There was also the great 
Milky Way, which was conceived as the great street of the 
heavenly city. 

It has been said that our author had before him the descrip- 


XXI.10.] VISION OF THE HEAVENLY JERUSALEM 159 


_tion of Ezekiel’s city (Ezek. xlviti. 31 sqq.) with its twelve gates, 
three in each of the four walls, and that this description with the 
enumeration of the twelve precious stones in the high priest’s 
breastplate (Ex. xxviii. 17 Sqq., Xxxix. 10 sqq.) was all that our 
author drew upon in the ideas and facts of the past for his own 
description of the Heavenly City. But our text itself refutes 
such a view. For the fact that in this city are twelve gates,! 
which are respectively composed of the twelve precious stones, 
sh ws that some of the ideas in our text go back ultimately to 
the heavenly city itself. There is some hint of this connection in 
1 Enoch Ixxii. 2 sqq., Ixxv. 6, Ixxxii. 4 sqq., where there are said 
to be twelve portals in the heaven through which the sun, moon, 
and stars go forth at different seasons. The connection is here 
very slight, but the connection between these gates and the 
precious stones mentioned in our text recalls the fact that Philo 
(De Monarchia, 11. 5: cf. Vita Mos. iii. 14) and Josephus (Axz¢. 
iii. 7. 7) interpret the twelve precious stones on the breastplate of 
the high priest of the signs of the Zodiac ; and Kircher (Oedipus 
Aegyptiacus, 1653, 11. 11. 177 sq.) has shown that according to 
Egyptian and Arabian monuments these stones correspond to 
these signs. 

The peculiar shape of the city, that it is equally long, broad, 
and high, may possibly be explained from this standpoint ; for to 
the human vision the heaven appears to be of this character. 
We might here compare the Holy of Holies in Solomon’s Temple, 
which was a cube, being 20 cubits each way: cf. 1 Kings vi. 20. 

But our author disassociates (see p. 167 sq.) the Heavenly 
Jerusalem from this ethnic conception of the city of the gods, which 
had impressed itself slowly, and perhaps for the most part imper- 
ceptibly, on the Judaism of the past. As the stars were naturally 
compared with precious stones, and as we have just seen that a 
clear association between the signs of the Zodiac and certain 
precious stones was established before the Christian era, it is not 
improbable that in Isa. liv. 11-12, where the earthly Zion is 
referred to, we have traces of the heavenly city: 


‘Behold I will set thy bases in rubies, 
And thy foundations in sannhires. 
And I will make of jasper thy pinnacles, 
And thy gates of carbuncles, and all thy border of jewels” 


(Box’s translation) ; and also in Tob. xiii. 16-18, 


* And the gates of Jerusalem shall be builded with sapphire 
and emerald, 


1 The Babylonians were already familiar with the idea of heavenly gates ; 
see Zimmern, KA7*%, p. 619. 


160 THE REVELATION OF ST. JOHN [XXI. 10. 


And all thy walls with precious stones. 
The towers of Jerusalem shall be builded with gold, 
And their battlements with pure gold. 
The streets of Jerusalem shall be paved 
With carbuncle and stones of Ophir, 
And the gates of Jerusalem shall utter hymns of gladness, 
And all her houses shall say, Hallelujah.” 


In a much later work, Sibyll. Or. v. 420 sq., we find 
καὶ πόλιν ἣν ἐπόθησε θεός, ταύτην ἐποίησεν 
φαιδροτέραν ἄστρων τε καὶ ἡλίου ἤδε σελήνης. 
Now from the contents of these passages it appears clear that we 
have to do not with the heavenly city of God, but with the 
earthly Jerusalem, and yet the descriptions reflect the character- 
istics of the heavenly city.? 

2. Paradise. — Paradise? is very variously conceived at 
different times and in different writings. First of all the term 
is used of the Garden of Eden in Gen. ii.-ili. In the 2nd cent. 
B.C. it has become the abode of the righteous and elect after this 
life, and is called the Garden of Righteousness, or of the Righteous, 
or the Garden of Life, 1 Enoch Ix. 8, 23, Ixi. 12, and is situated at 
the ends of the earth, Ixv. 2, cvi. 8 (Ixxxix. 52), or on the N.W., 
Ixx. 3, Ixxvii. 3, or to the east of the seven great mountains, 
ΧΧΧΙΙ. I-2, xxiv. 1-4 sqq. In Test. Levi xviii. ro, 2 Bar. li. 1ο-- 
11, 2 Enoch ix. 1 sqq., xlii. 2-4, Paradise does not become the 
abode of the righteous till the Advent of the Messiah or the last 
judgment, 1 Enoch xxii. In nearly all these passages it is the 
heavenly and not the earthly Paradise that is meant, or rather 
the earthly Paradise has assumed a heavenly character. In 
2 Enoch viii. 1-6 the heavenly and earthly Paradises are 
mentioned in succession. The earthly Paradise was created on 
the third day, Jub. ii. 7, 2 Enoch xxx. 1, whereas according to 
later Judaism the heavenly Paradise is described as existing 
before the world either actually or in the thought of God, Pesach. 
54°; Ned. 39°. 

In 4 Ezra (source S) the heavenly and the earthly Paradises 
are identified. This Paradise was prepared by God before the 
Creation as Adam’s first abode, iii. 6 (cf. 2 Bar. iv. 3), but after- 
wards withdrawn from the earth and reserved for the righteous 
after the final Judgment. In this author Paradise has become 
identical with heaven and is set over against Gehenna, 4 Ezra 

1See Zimmern, A’4 7", p. 619; Gunkel, Zum Verstandniss des NT., p. 
48 sqq. ; Bousset 77 Joc. ; Jeremias, Babylonisches im N7., p. 68. 

2 The Talmudists are almost unanimous in maintaining that there was 
both a heavenly and an earthly Paradise. The Rabbis distinguish between 


Gan and Eden. Thus Samuel bar Nahman declares that Adam dwelt only 
in the Gan, whereas no mortal eye had ever seen Eden (Ber. 34°). 


Χ ΧΙ. 10-11,] VISION OF THE HEAVENLY JERUSALEM 161 


vii. 36-38, 123. See Box, 4 Ezra, 195 sqq. But in 2 Bar. iv. 3 
the two Paradises are distinguished apparently ; for Adam did 
not live in the heavenly Paradise, but only enjoyed the vision of 
it before his fall. 

3. Zhe New Jerusalem.—In the O.T. such passages as Isa. 
liv. 11 sq., ΙΧ. 10-14, Hag. ii. 7-9, Zech. ii. 1-5, refer only to 
the earthly Jerusalem, though in Isa. liv. this conception has 
been influenced by the conception of the city of God. In Tob. 
xiii, 16-18 this influence is still clearer, while in 2 Bar. iv. 2-4 
the heavenly Jerusalem is definitely affirmed and distinguished 
from the earthly and likewise from Paradise. But it is an error 
to suppose, as some do, that it was only after the destruction of 
the earthly Jerusalem that the idea of the heavenly was evolved, 
for we find it clearly stated early in the second century s.c. in 
1 Enoch xc. 29, where God Himself builds what is symbolically 
called “τε New House” on the site of the earthly Jerusalem, 
which He had removed. In 2 Bar. iv. 3 the manifestation of 
this city is connected with the manifestation of God, just as in 
4 Ezra vii. 26, xiii. 36 the heavenly Zion is to appear along with 
the Messiah, and in our own text the Holy City, Jerusalem, with 
Christ and the glorified martyrs. If the heavenly Paradise could 
appear on earth for Adam, it was only natural that the heavenly 
Jerusalem should appear on earth for Christ—the Second and 
greater Adam. Finally, we should observe that the transference 
of the tree of life from Paradise to Jerusalem, 1 Enoch xxv. 4-5, 
implies the identification even at this early date of Paradise and 
Jerusalem: also in Test. Dan v. 12, 


“And the saints shall rest in Eden (2.6. Paradise), 
And in the New Jerusalem shall the righteous rejoice.” 


καταβαίνουσαν. .. Tod θεοῦ. For parallel phrases in our 
author see above, p. 155. 

τὴν δόξαν τοῦ θεοῦ. See note on 23, xviii. 1. 

11. 6 φωστὴρ attis=“‘the light thereof.” This phrase is 
practically equivalent to that which immediately precedes, Ze. 
ἔχουσαν τὴν δόξαν τοῦ θεοῦ. The city is lighted up by the glory of 
God Himself, and this light was “like a most precious stone as it 
were a jasper (ὅμοιος λίθῳ τιμιωτάτῳ, ὡς λίθῳ ἰάσπιδι).. ὃ φωστὴρ 
αὐτῆς does not mean “the luminary thereof” and is not equiva- 
lent to 6 λύχνος αὐτῆς in 23, but is to be rendered as given above. 
This is clear when the words that follow ὅμοιος λίθῳ... ὡς 
λίθῳ ἰάσπιδι are compared with iv. 3, where “He that sat on the 
throne” is described as being “to look upon like a jasper stone” 
(ὅμοιος λίθῳ ἰάσπιδι). Thus the light that pervades the Holy 
City is in colour like to that which flashes through the nimbus 
that surrounded the throne of God (iv. 3). Moreover, wé are 

VOL, Il.—1I 


162 THE REVELATION OF ST. JOHN [XXI. 11-14. 


told that it is the glory of God that gives light to the city (xxi. 
23, ἡ yap δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν). This use of φωστήρ = 
light, is very rare. Cf. 1 Esdr. viii. 79. Thayer quotes Anthol. 
II. 359 as another instance of this use. 

12, ἔχουσα -- ἔχει. See p. 155 ad fin. The second ἔχουσα is 
an ordinary participle. 

τεῖχος. Cf. 2 Enoch lxv. το, “And there shall be to them a 
great wall that cannot be broken down.” 

πυλῶνας δώδεκα. Twelve gates, as in the city of Ezekiel: cf. 
Ezek. xlviii. 30 sqq., corresponding to the Twelve Tribes. In 
1 Enoch xxxili._xxxv. there is a similar distribution of the gates 
of heaven whence the stars issue. In Classical Greek πυλών 
meant a gatehouse, gatetower, or porch, and was, therefore, 
distinct from πύλη. It has this meaning in Acts xil. 13, τὴν 
θύραν τοῦ πυλῶνος : cf. 214. xii. 14; Matt. xxvi. 71. But it came 
in late Greek (see the LXX) to mean simply a large gate: cf. 
Luke xvi. 20; Acts x. 17, xiv. 13. It is in this sense that it 
appears to be used by our author—in all eleven times. This is 
clear from xxi. 21, of δώδεκα πυλῶνες δώδεκα papyapira. He 
does not use πύλη. In the LXX πυλών is often used as a 
rendering of MMB and sometimes of  yv', while πύλη very often 


renders 1yvi and sometimes mnp. Hence it is no guide here. 


It is noteworthy that whereas the Fourth Gospel does not use 
πυλών or πύλη, it employs θύρα many times in the same sense (x. 
I, 2, 7, 9, XViil. 16, xx. 19), as does our author (ili. 8, 20, iv. 1). 

ἀγγέλους δώδεκα. Cf. Isa. Ixii. 6, “I have set watchmen 
upon thy walls, O Jerusalem.” 

ὀνόματα ἐπιγεγραμμένα κτλ. The twelve gates are entrusted 
respectively to the Twelve Tribes, and the names of the latter 
inscribed respectively on these gates, as in Ezek. xlviii. 31, “The 
gates of the city (LXX, πύλαι τῆς πόλεως) shall be after the names 
of the tribes of Israel.” If the gates bear the names of the 
Twelve Tribes, the names of the Twelve Apostles (14) are 
engraven on the foundations. Thereby the Seer maintains the 
continuity of the O.T. and the Christian Church. 

18. The order of the points of the compass in this verse are 
E.N.S.W., whereas in Num. ii. 3 sqq. it is E.S.W.N. and in 
Ezek. xviii. N.E.S.W. How the gates were respectively 
inscribed we have no means of determining. 

14. teixos . . . ἔχων. See above, p. 155 ad fin. 

θεμελίους δώδεκα. Since there are twelve gates, the wall 
surrounding the City is divided into twelve sections, each section 
of which rests upon a single foundation stone. ‘These twelve 
foundation stones consist of twelve precious stones, which are 
enumerated in 19 sq., and form apparently an unbroken and 
continuous basement. 


ΧΧΙ. 14-16.] VISION OF THE HEAVENLY JERUSALEM 163 


ἐπ᾽ αὐτῶν δώδεκα ὀνόματα τ. δώδεκα ἀποστόλων. Elsewhere in 
the N.T. we have a similar combination of the Christian and 
Jewish Churches. In Matt. xix. 28, καθήσεσθε καὶ ὑμεῖς ἐπὶ 
δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς Tod Ἰσραήλ, which may 
contain a reminiscence of T. Jud. xxv. 1. A remote parallel is 
to be found in Eph. ii. 20, ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν 
ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ. 
In Eph. the whole spiritual Church is the theme of St. Paul: 
here it is only the foundations of the wall that encircles the 
Holy City. We have really a nearer parallel in Heb. xi. το, ἐξεδέ- 
XETO γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης. . . ὃ θεός. 

τῶν δώδεκα ἀποστόλων. The Twelve are here referred to as a 
corporate body, and there is no hint as to its exact composition. 
““The absence of Paul’s name,” as Moffatt remarks, “‘is no more 
significant than the failure to emphasize that of Peter.” 

15. This and some of the verses that follow have been 
suggested by Ezek. xl. 3 sqq. The measuring in each case has 
to do with the respective ideal cities of the O.T. prophet and 
the N.T. Seer, and not as in xi. 2, where the actual Jerusalem is 
referred to. The act of measuring here has none of the meanings 
given in the note on xi. 1. The measures are given to the Seer 
in order to elucidate the vision. 

16. ἡ πόλις τετράγωνος. Babylon, according to Herodotus 
(i. 178), was a square (τετράγωνος), each side of the square being 
120 stades. The Greeks regarded the square as a symbol for 
perfection : cf. Simonides in Plato’s Prot. 344 A, ἄνδρ᾽ ἀγαθόν, 
χερσί τε καὶ ποσὶ καὶ νόῳ τετράγωνον, ἄνευ ψόγου τετυγμένον, 
χαλεπὸν ἀλαθέως : Aristotle, Δ᾽ λεί. ili. 11. 2, τὸν ἀγαθὸν ἄνδρα φάναι 
τετράγωνον: οἵ. Lith. Nic. i. 10, 11, ἀγαθὸς ἀληθῶς καὶ τετράγωνος 
ἄνευ ψόγου. κεῖται -- ““5ἰοοα." Cf. iv. 2; Jer. xxiv. 1, δύο 
καλάθους. . . κειμένους (DD): John ii. 6, xix. 29. 

ἐπὶ σταδίους δώδεκα χιλιάδων. This reading, which is that of 
AQ and most of the cursives, is very difficult. ἐπὶ σταδίους is in 
itself the usual classical construction, but the genitive (so xP) 
also is found: see Thuc. ii. 90; Xen. Cyr. ii. 4. 2, ἐγένοντο τὸ 
μέτωπον ἐπὶ τριακοσίων... τὸ δὲ βάθος ἐφ᾽ Exarov. But how, 
if we adopt the σταδίους, are we to explain δώδεκα χιλιάδων ? 
Winer (p. 244 n.) describes it as a genitive of quality and com- 
pares πηχῶν (see Blass, p. 99, n. 1) inthe next line. But the cases 
are not analogous. If it is original, it is perhaps to be rendered 
“to the length of furlongs of the amount of 12,000.” Possibly, 
however, σταδίους is a primitive error and xP have rightly 
emended the text: ἐπὶ σταδίων δ. x. = “at 12,000 furlongs.” Cf. 
XIV. 20, ἀπὸ σταδίων χιλίων ἑξακοσίων. 

δώδεκα χιλάδων. 12,000 stades=nearly 1500 miles. This is 
either the length of one side of the square or of the four sides 


164 THE REVELATION OF ST. JOHN [XXI. 16-18. 


combined, but the words that follow are in favour of the former 
view. These huge figures are not, of course, to be taken literally. 
Our Seer is using the language of symbolism. When dealing 
with the subject of Paradise later Jewish writers make statements 
of a kindred nature. Amongst the more moderate computations 
is that found in Sibyll. Or. v. 251 (88-130 A.D.): 


” Ν Α΄ ὃ δ -᾿ , / 

ἄχρι δὲ καὶ Ἰόπης τεῖχος μέγα κυκλώσαντες 
ε ἘΣ ἐν ΝΜ Ν / > “ 
ὑψόσ᾽ ἀείρονται ἄχρι καὶ νεφέων ἐρεβεννῶν. 


Here the circumference of the city would be about 280 miles. 

A larger estimate (quoted from Wetstein) appears in the 
Shir R. vii. 5, where it is said that Jerusalem would be enlarged 
till it reached the gates of Damascus, and exalted till it reached 
the throne of God (ix. 1). In the Baba Bathra, 75°, its height is 
defined as twelve miles. But the imagination is wholly baffled 
by the amazing figures in Taanith, τοῦ, where the whole world is 
declared to be the sixtieth part of the Garden, and the Garden 
the sixtieth part of Eden. 

17. ἕκατον τεσσεράκοντα τεσσάρων πηχῶν. This wall of 144 
cubits is wholly out of proportion in view of the gigantic magni- 
tude of the City. It cannot rightly be described as μέγα καὶ 
ὑψηλόν in connection with the City, and so it may be either a 
fragmentary and now unintelligible survival of some archaic 
element, or else merely a poetical detail, and without symbolic 
significance. But if we might take the wall as an outer line of 
defence distinct from the City, then it could well serve as a 
defence against the entrance of the wicked and unclean (xxi. 27, 
xxii. 15). 

μέτρον ἀνθρώπου ὅ ἐστιν ἀγγέλου. The measures used by the 
angel are those in common use amongst mankind. This is not 
unreasonable, since both angels and men are fellow-servants of 
God (xix. 10, Xxil. 9). 

18-XXII. 2. This section is in verse, and deals with the 
appearance and character of the City. 

18-21. The materials of which the city is constructed. 

18. ἡ ἐνδώμησις . . . ἴασπις. ἐνδώμησις found only here and 
in Joseph. Ant. xv. 9. 6 (ἡ δὲ ἐνδόμησις ὅσον ἦν ἐβάλλετο κατὰ τῆς 
θαλάσσης διακοσίους πόδας), and in ἃ pre-Christian inscription, τὴν 
ἐνδώμησιν τοῦ τεμένους (Dittenberger’s Sydloge Inscript. Graec.” 
583, 31, quoted from Moffatt), appears to mean materials or 
fabric. Thus not only was the radiance that came forth from 
Him that sat on the throne (iv. 3) of a jasper hue, and like- 
wise that of the whole atmosphere of the Holy City (xxi. 11), but 
the wall itself was constructed of jasper. This structure of 
jasper was based on twelve precious stones, each of which 
formed one-twelfth of the entire foundation (cf. 12, 19). 


XXII. 18-19. | VISION OF THE HEAVENLY JERUSALEM 165 


ἡ πόλις χρυσίον καθαρόν κτλ. The city itself was composed of 
transparent gold. 

19. The twelve precious stones which compose the twelve 
foundations of the wall correspond on the whole to those that were 
set in gold on the high priest’s breastplate in Ex. xxviii. 17-20, 
xxxix. 10-13 (cf. also Ezek. xxviii. 13 on the dress of the King 
of Tyre, where, however, in the Hebrew only nine stones are 
mentioned though twelve are given in the LXX). 

Whereas, according to Ex. xxviii. 17 sqq., the names of the 
Twelve Tribes were written on the twelve stones on the high 
priest’s breastplate, in our text the names of the Twelve Tribes 
are written, as in Ezek. xlviii. 31, on the twelve gates; but it is 
the names of the Twelve Apostles that are written on the twelve 
precious stones which form the foundations of the wall of the 
City. By means of xxi. 13, where the order in which the angel 
measured the four sides of the city (1.6. E.N.S.W.), and xxi. 19-20, 
where the twelve stones are enumerated, we are able to discover 
the probable order in which these foundations were laid. This 
order has nothing whatever to do with the order given in Ex. 
XxVill. 17 sqq., as Myers, Eucyc. Bid. iv. 4811, and Bousset, follow- 
ing the same principle in his commentary, assume ; nor is it to be 
explained from any accidental inversion or misreading of the twelve 
stones arranged in four lines, each line containing three stones. 
Bousset’s explanation is as follows. Our author read the second 
three stones in Ex. xxviii. 17 sq. before the first three, and the 
fourth three before the third three, and thus arrived at the 
following order: 


I. ἄνθραξ σάπφειρος ἴασπις 
11. σάρδιον τοπάζιον σμάραγδος 
III. χρυσόλιθος βηρύλλιον ὀνύχιον 
ΙΝ. λιγύριον ἀχάτης ἀμέθυστος. 


Next, he or his source had read the stones in I. and II. from 
right to left, and in III. and IV. from left to right. Now, only 
in the last resort could such a complicated hypothesis—in itself 
a confession of failure—be accepted. 

While rejecting such an hypothesis, it is advisable to state 
the actual relations between our text and Ex. xxviii. 17-20. 
1. Our author has not followed the LXX of Ex. xxviii. 17 sqq., 
seeing that his list differs in the renderings of four of the 
Hebrew words. 2. Our author’s list presupposes a transposition 
of the sixth and twelfth stones, ze. the abn (ΞΞ- τοπάζιον) and 


ΠΡ (= ἴασπις). This was probably the original Hebrew order 


(see ELncyc. Bib. iv. 4810). 3. It is not credible that, using as 
he did the Hebrew text first hand, he should accidentally invert 
the order of the first and second rows and of the third and fourth, 


166 THE REVELATION OF ST. JOHN = ([XXI. 19. 


and in addition read the first pair of rows from right to left and 
the second pair from left to right. 725 short, the order of the 
stones in our text cannot be explained from the order in Ex. 
xxviit. 17-20. We have now to discover the grounds which gave 
rise to the difference in order between our text and Ex. 
xxviii. 17-20. First of all let us arrange the list of stones in 
19-20 in conjunction with the sides of the city as they were 
measured by the angel. 

Now whereas in Num. ii. the tribes are arranged in a square, 
the sides of which look E.S.W.N., and the gates of the Holy City 
in Ezek. xlvili. which bear the names of the Tribes are enumer- 
ated in the order N.E.S.W., we are tempted to ask why does the 
angel adopt an apparently capricious order and measure the 
sides of the Holy City E.N.S.W.? I know of no certain ex- 
planation, but it is possible that we may discover some ground 
for it, if we take the reconstructed list of the Tribes in vii. 5-8 
and combine it with xxi. 12. As a result of this combination we 
have the following result : 


Zebulun. ἐὰν mae Levi. 
| 
Manasseh. — —Simeon. 
Naphtali.— —Reuben. 
Assher. —Judah., 
| fe | 
Gad. Benjamin. Joseph. 


In this diagram we see that the six sons of Leah, ze. Judah, 
Reuben, Simeon, Levi, Issachar, Zebulun (see vol. i. p. 208), 
are arranged along the E. and N. Immediately adjoining the 
children of Leah come the children of Rachel in our author’s 
list, Joseph and Benjamin (see i. 208), and since the S. was 
preferred to the W. among the Jews, and the angel measures the 
city in the order E.N.S.W. (xxi. 13), these two must be arranged 
along the S. Next (see i. 208) come the sons of Leah’s hand- 
maid, z.e. Gad and Assher. These take the next position of 
honour, Ζ.4. S.W.S. and W.S.W. 


ΧΧΙ. 19.] VISION OF THE HEAVENLY JERUSALEM _ 167 


This solution of the difficulties of vii. 5—8, xxi. 13, 19-20 has 
this recommendation, that it explains all three passages as part of 
one coherent conception. If it is rejected, some other explana- 
tion must be discovered, else the direction pursued by the angel 
in measuring the wallsk—E.N.S.W.—is highly capricious. 

The angel measures the walls in the order E.N.S.W. Now, 
let us take the twelve stones enumerated in 19-20 and beginning 
with the S.E. corner place the first three on E., which the angel 
measured first, the second three on N., which the angel measured 
next, the third three on S., which the angel measured next, and the 
fourth three on W., as is done below. But it is not till we com- 
bine these data with the following fact that we arrive at the 
solution of the problem. This fact is that, according to Kircher’s 
Ocdipus Aegyptiacus, τι. 11. 177 54. (1653), each of the twelve 
precious stones! in our text is connected respectively with one 
of the twelve signs of the Zodiac on Egyptian and Arabian monu- 
ments. That this connection was already recognized by the Jews 
we learn from the express statements of Philo and Josephus (see 
references in note, p. 159). The following table (from Kircher) 
gives the connections between the signs and the precious stones : 


The Ram—the amethyst. 
The Bull—the hyacinth. 
The Twins—the chrysoprase. 
The Crab—the topaz. 

The Lion—the beryl. 

The Virgin—the chrysolite. 
The Balance-—the sardius. 
The Scorpion—the sardonyx. 
. The Archer—the smaragdus. 
το. The Goat—the chalcedon. 
11. The Water-carrier—the sapphire. 
12. The Fishes—the jasper. 


bale lr dls i ΓΗ 


In the diagram that follows I have placed the precious stones 
in the order suggested by our text in 13, 19-20 and added the 
signs of the Zodiac with which they were respectively connected, 
Now, if we read the signs of the Zodiac as there given in the 
order prescribed in 19-20 we arrive at the following result. 
The signs or constellations are given ina certain order, and that 
exactly the reverse order of the actual path of the sun through the 
signs. Thus we have the Fishes, Water-carrier, Goat, Archer, 
Scorpion, Balance, Virgin, Lion, Crab, Twins, Bull, Ram ; for the 
order to be followed is that given in xxi. 13, ze. E.N.S.W. 
But in the apparent movement of the sun, the sun is said when 


1In Pliny’s #.N. xxxiii. the definite number twelve is connected with 
precious stones, 


168 THE REVELATION OF ST. JOHN [XXI. 19. 


crossing the equator towards the north to be at the first point of 
the Ram, thirty days later it enters the Bull, and so on through the 
Twins, Crab, Lion, etc., till it reaches the Fishes. Now (¢his 
cannot be an accident. The conclusion that our author is ac- 
quainted with these current beliefs as to the connection of the 
twelve precious stones with the signs of the Zodiac, and the 
sun’s progress through the signs of the Zodiac cannot in the face 
of the above facts be questioned, while the further fact that he 
gives the stones in exactly the reverse order to that required by 
astronomical science, shows that he regards the Holy City which 
he describes as having nothing to do with the ethnic speculations 
of his own and past ages regarding the city of the gods. Thus he 
deliberately disconnects the Holy City with the city of the gods, 
in which the twelve gates were connected with the twelve precious 
stones and the signs of the Zodiac, (1) by connecting the gates 
of the Holy City with the names of the Twelve Tribes, and by 
representing each gate as composed of a single pearl, and (2) by 
using the twelve precious stones in an ornamental sense and de- 
scribing them as engraved with the names of the Twelve Apostles. 


Table giving the stones of the foundations tn their probable order and their 
probable equivalents in Ex, xxviit. 17-20. 


σάρδιον σαρδόνυξ (τοπάζιον σμάραγδος 
(Ξ ΠΝ), in LXX = 7708), (=7273), 


Balance. Scorpion. Archer. 
| 
ἀμέθυστος \- bes ar ie 
(Ξε προ πὶ), Ram. Goat Ἶ 
ὑάκινθος (ἀχάτης σάπφειρος (= 
Ox. oa pos (=D) 
ae = }2¥), { Water-carrier. 


ύριον in LXX= 


χρυσόπρασος x= 
oy), Twins. 


es {τὰ (= πρῳ), 


Fishes. 


| | | 
τοπάζιον( -- ὀνύχιον βήρυλλος χρυσόλιθος 
in 1 ΧΧ τεῦ η), (=on¥), (=vv A), 
Crab. Lion. Virgin, 


XXI. 19-20.] VISION OF THE HEAVENLY JERUSALEM [69 


In the above diagram it will be observed that our author has 
rendered the Hebrew words 453, ΠΡ, ov, and 1:0) respectively 
by χαλκηδών, σαρδόνυξ, χρυσόπρασος, and ὑάκινθος, whereas the 
LXX in Ex. xxviii. 17-20 renders them respectively by ἄνθραξ, 
τοπάζιον, λιγύριον, ἀχάτης. Of the twelve stones enumerated 
in our text! three have already been mentioned, the ἴασπις, 
σμάραγδος, and σάρδιον in iv. 3, while ὑάκινθος is implied in ix. 17. 

ἴασπις. This was probably of a green or emerald colour. 
See iv. 3. 

σάπφειρος. This stone “is identified (Theophr. 37; cf. 55, 
κύανος σκύθης, and Pliny, 4./V. xxxvii. 120) with the opaque blue 
‘lapis lazuli’ of Turkestan ” (Zucyc. Bid. iv. 4805). 

χαλκηδών. This word occurs only here in Biblical Greek. 
This gem is taken to be of a green colour (=a copper silicate), 
and as we have seen already is substituted for ἄνθραξ (a red 
garnet) in the LXX. 

σμάραγδος. See note on iv. 3. 

20. σαρδόνυξ (=the 7705). If we may identify this stone 
with the topaz, it was, according to Strabo (770), translucent and 
golden coloured (χρυσοειδὲς ἀποστίλβον φέγγος) or yellow green ; 
according to Pliny (/7.V. xxxvii. 8), yellow green (e virenti genere). 
The LXX renders 4705 by τοπάζιον in Ex. xxvili. 17-20. But 
the σαρδόνυξ was properly a variety of the ὄνυξ in which the white 
background was variegated by layers of red or brown (Pliny, 4. ZV. 
XXxVil. 23). But what is the Hebrew? 

σάρδιον. See iv. 3 (7.). 

χρυσόλιθος ({-Ξ- δ) 5). This gold stone is hard to identify : it 
may be golden yellow and opaque—z.e. yellow jasper or yellow 
serpentine: or it may be golden yellow and translucent (see 
Encyc. Bib. iv. 4807). These stones are described by Pliny, 77.2. 
XXXVll. 42, as “aureo fulgore translucentes.” 

βήρυλλος (-- ὉΠ). This is thought to be the malachite by 
Myres in the Zucyc. Bib. iv. 4808, “with its wavy... bands 
and cloudy patches of light vivid and dark green.” In Ex. 
XXVil. 20, XXXIX. 13, ON’ is rendered by ὀνύχιον. 


1 The identification of the Greek with the Hebrew names for these precious 
stones is in several cases purely hypothetical. This is in part due to the 
confusion of the order in the Massoretic. Although the same order in the 
four rows on the high priest’s breastplate is given in Ex. xxviii. 17-20 and 
xxxix. 10-13 both in the Massoretic and the LXX respectively, yet the LXX 
implies a transposition of 75¥’ and aoa. But the confusion is further aggra- 
vated by the two accounts in Josephus, “4722. iii. 7. 5 and Be//. v. 5, 7, which 
differ from each other as to the order of the stones in the third and fourth 
rows, and while the first account gives for the first stone in the first row 
σαρδόνυξ, the second gives σάρδιον. Since Josephus states (Azz. iii. 7. 5) 
that the names of the Twelve Tribes were engraven on the stones, each stone 
having the honour of a name in the order in which they were born, this con- 
fusion is all the more disturbing, 


170 THE REVELATION OF ST. JOHN [ΧΧΙ. 20-22, 


τοπάζιον. See under σαρδόνυξ above. 

χρυσόπρασος. This word, which does not occur in the LXX, 
which has λιγύριον, is the Greek equivalent of OW. It was prob- 
ably of a greenish yellow colour. According to Pliny, 4. 
XXXVii. 20, it was like the beryl but paler: “ vicinum genus huic 
(beryllo) est pallidius, et a quibusdam proprii generis existimatur 
vocaturque chrysoprasus.” 

ὑάκινθος (7.5. 12v, where LXX has ἀχάτης). According to 
Pliny, HV. xxxvii. 41, it was of a violet colour, resembling the 
amethyst but less bright: “1116 emicans in amethysto fulgor 
violaceus dilutus est in hyacintho.” 

ἀμέθυστος ({.4. nDdnsx)—a transparent purple quartz. 

21. of δώδεκα mudaves ... μαργαρῖται. Cf. Sanh. roo*: 
“ Rabbi Jochanan sat one day and preached: One day will the 
Holy One—blessed be He—bring precious stones and pearls 
thirty cubits long by thirty cubits broad and excavate (openings) 
in them of ten cubits (in breadth and) twenty cubits in height, 
and they shall stand in the gates of Jerusalem”: cf. also Baba 
Bathra 75>. ἀνὰ εἷς ἕκαστος. This is ἃ “ barbaric” construction : 
cf. Matt. xxvi. 22, etc. For this distributive use of ava cf. iv. 8, 
John ii. 6; but the ἀνά is here an adverb, not a preposition. In 
καθ᾽ ets in Mark xiv. το, Rom.-xii. 5 the κατά is an adverb also 
(Robertson, pp. 460, 555). A somewhat parallel construction 
is found in Eph. v. 33, καθ᾽ ἕνα ἕκαστος (Blass, p. 179). 
ἡ πλατεῖα. Probably to be taken generically “the streets,” as 
ξύλον ζωῆς in xxii. 2. χρυσίον καθαρόν. The whole city is 
described as “ pure gold” in ver. 18. ὡς ὕαλος διαυγής. This 
may be rendered either “transparent as glass” or “as it were 
transparent glass.” The latter is decidedly weak, but either is 
admissible: cf. i. 14, iv. 6, ix. 9, xv. 2, xxii, 1. διαυγής is found 
only here in the N.T. and not at all in the LXX. It occurs in 
Philo, Lucian, Plutarch, Apollonius Rhodius. 

22. In the Holy City there would be no temple (see note on 
vii. 15), nor ark of the covenant—the restoration of which was 
so eagerly looked for by the Jews; for that the Lord God would 
be the Temple thereof and the Lamb the Ark of the Covenant 
thereof. The absolute destruction of the earthly temple was 
foretold by our Lord, Mark xiii. 2; John iv. 21; but even the 
heavenly temple so often referred to in the earlier chapters 
would have no place as the Heavenly Jerusalem. This verse 
like those which precede and follow it was originally a tristich, 
but some words have been lost after καὶ τὸ ἀρνίον. Not improb- 
ably the missing words are to be recovered from xi. 19, and thus 
the last two lines may have run 

ὁ γὰρ κύριος, ὃ θεὸς ὁ παντοκράτωρ, ναὸς αὐτῆς ἐστίν, 
καὶ τὸ ἀρνίον ἡ κιβωτὸς τῆς διαθήκης αὐτῆς. 


ΧΧΙ. 22-23. | VISION OF THE HEAVENLY JERUSALEM 171 


The temple that was in the first heaven will disappear (cf. 
vii. 15, xi. 19). God Himself is henceforth the only Temple, and 
Christ the Ark of the Covenant. By this restoration the complete 
parallelism between 22 and 23 is restored. In vii. 9-16 the 
vision is concerned with the martyr host before the throne of 
God in heaven, still incomplete and still growing with fresh 
accessions from the great tribulation on the earth. This host 
serve God day and night in the temple in heaven, but this temple 
has no part in the Heavenly Jerusalem: still less in the New; 
for it belongs to the former things that have passed away (xxi. 4°). 
See note on xxi. 3. In the Ep. Barn. xvi. the idea of anything 
but a spiritual temple is looked upon with disfavour. Man, 
when redeemed, forms the habitation of God—‘‘a spiritual 
temple built up to the Lord” (πνευματικὸς ναὸς οἰκοδομούμενος τῷ 
κυρίῳ). 

Our restoration of the missing words ἡ κιβωτὸς τῆς διαθήκης 
αὐτῆς is confirmed by Jer. iii. 16, where it is prophesied that on 
the advent of the kingdom of God “the ark of the covenant of 
the Lord ” (717° ΓΝ js) should no longer be thought of nor 
needed nor restored. That the Jews of the century before the 
Christian era expected the restoration of the ark on the advent 
of the kingdom is clear from 2 Macc. ii. 4 sqq., where it is told 
that the ark had not been destroyed but had been hidden by 
Jeremiah on Mount Nebo with a view to its safe keeping. That 
this belief was current in the first century A.D. is to be inferred 
from 2 Bar. vi. 7-9, where the ark and certain other holy things 
belonging to the first temple are said to have been hidden by 
angels in the earth till the Messianic kingdom was established. 
That this expectation persisted long afterwards in Judaism we 
learn from Bammidbar rabba 15. Foranother kindred legend see 
Yoma, 545. Against such materialistic expectations our author 
declares boldly that there will be no restoration of the ark of the 
covenant, for that its place was taken by the Lamb.! 

28. With the whole verse cf. Isa. lx. 19 sqq., καὶ οὐκ ἔσται σοι 
ἔτι ὃ ἥλιος εἰς φῶς ἡμέρας, οὐδὲ ἀνατολὴ σελήνης φωτιεῖ σοι τὴν 
νύκτα GAN ἔσται σοι Κύριος φῶς αἰώνιον... οὐ γὰρ δύσεται ὁ ἥλιός 
σοι, καὶ ἣ σελήνη σοι οὐκ ἐκλείψει, ἔσται γὰρ Κύριός σοι φῶς αἰώνιον. 
As in Isaiah the sun and moon do not cease to exist: their 
splendour is simply put to shame by the glory of God Himself: 
cf. Isa. xxiv. 23. Our author does not seem to have used the 
LXX here. 

οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης. . . αὐτῇ : Cf xxil. 5 ; 
Isa.lx. 19 sq. Here the glory of God—see 11, ἔχουσαν τὴν δόξαν 

1 The ark was at all events a symbol of the divine presence. To the 


popular mind, however, it was more ; it was conceived as the aciual abode of 
Jahveh: cf. Num. x. 35, 36; 2 Sam. xv. 25. 


172 THE REVELATION OF ST. JOHN [XXI. 23-24, 


tov θεοῦ (note)—lights up the Heavenly City, and not the sun 
and moon as we see from the next clause, though these still give 
light to the world outside the City. Cf. Midrash Tillin, xxxvi. 2, 
‘“Neque in mundo futuro necesse habebunt lumen solis interdiu, 
aut lunae noctu” (Wetstein). 

ἡ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν : cf. 11, xviii. 1. The “ glory” of 
God manifests itself in light. This δόξα is probably the 1 or bright- 


ness which went forth from the Shekinah or the glory (7p) of 
God: cf. Targ. Jer. 1 on Ex. xxxiii. 11, PSN ™, and Jarg. Jon. on 
Ezek. xliii. 2, where we have “the brightness of His glory” (1 
snp). The brightness of Moses’ face (5287 [P'S Vt), according 
to Jarg. Jer. 1 on Ex. xxxiv.-29, was derived from the brightness 
of the glory of the Shekinah of Yahveh ("7 ΠΣ ΣΦ 7p's YT 12). 
This last expression will explain xviii. 1, where it is said of an 
angel, 9 γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ : cf. xxi. 3, note. 

καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον. Here 6 λύχνος αὐτῆς is the 
predicate and corresponds to ἐφώτισεν αὐτήν in the preceding 
line, just as τὸ ἀρνίον is the parallel to ἡ δόξα τοῦ Geod. There 
is no comparison here with the sun and moon as Bousset 
suggests. 

24-27. The necessity of interpreting these verses with regard 
to the present earth and the nations surviving the advent of 
the Millennium has already been pointed out (see p. 146 sqq.). 
The evangelizing of the nations is already foretold in xiv. 7 by 
an angel flying in the midst of heaven, and the going up of the 
nations to worship God is proclaimed as an event of the future 
by the glorified martyrs in heaven (xv. 4). The Seer at last 
beholds in vision the fulfilment of these prophecies. Unless 
we explain xxi. 9-xxii. 2, 14-15, 17 as the Heavenly City 
which was to come down from heaven to be the seat of the 
Millennial reign, then the prophecies in xiv. 7, xv. 3 remain 
unfulfilled. 

The conversion of the Gentiles to Judaism was looked for by 
Zechariah, ii. 11, viii. 23, and the writer of Isa. Ixv.—Ixvi. ; Dan. vii. 
14; Tob. xiii. 11, xiv. 6; 1 Enoch x. 21, xc. 32 sqq.; Test. Levi 
xvili. 9 ; Test. Jud. xxv. 5 ; Test. Asher vii. 3 ; Test. Naph. viii. 4 : 
Pss. Sol. xvii. 32; 4 Ezra xi. 46, amongst other Jewish writers. 
This expectation became a central truth of Christianity, but the 
conversion of the heathen nations is to be due, not to Judaism, 
but to Christianity. 

24. This verse consists of a stanza of three lines, the second 
line of which is corrupt. The whole stanza is based on Isa. Ix. 3, 
11—not on the LXX of these verses, which runs as follows: 


‘ , a ~ ΄ 
4. καὶ πορεύσονται βασιλεῖς τῷ φωτί σου, 
καὶ ἔθνη τῇ λαμπρότητί σου. 


XXI. 24-27.] VISION OF THE HEAVENLY JERUSALEM 173 


11. καὶ ἀνοιχθήσονται at πύλαι σου διὰ παντός, 
ἡμέρας καὶ νυκτὸς οὐ κλεισθήσονται 
εἰσαγαγεῖν πρός σε δύναμιν ἐθνῶν, 
καὶ βασιλεῖς αὐτῶν ἀγομένους. 


The words in heavy type have their equivalents in our text, 
in 24-25, but our author has here rendered the Hebrew inde- 
pendently of the LXX. We might compare Pss. Sol. xvii. 34-35. 

διὰ tod φωτός. Here διά may be rendered “amidst” or 
ce by.” 

25. ἡμέρας tT νὺξ γὰρ οὐκ ἔσται ἐκεῖ 7. The obelized clause 
was probably a marginal gloss originally, based on xxii. 5, which 
subsequently displaced the true text, καὶ νυκτός. In xxil. 5 the 
definite statement is made that there shall be no longer any 
night at all. That is what we should expect in the New Jerusalem 
and the new heaven and the new earth. But there are the 
following objections to this clause in its present context. 1. We 
should expect ἡμέρας καὶ νυκτός as in Isa. Ix. 11, on which the text 
is confessedly based. 2. The parallelism is against it. 24-25 
form a tristich occurring in the midst of a succession of tristichs, 
and the last line of this tristich is formed of 25. Hence instead 
of 

καὶ ot πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας, νὺξ yap οὐκ 
εσταὶ EKEL 
we should read 
Kal οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας Kal νυκτός. 


3. We should then have the familiar phraseology of our 
author: cf. iv. 8, vil. 15, Xx. Io. 

It might, of course, be urged that the adverb ἐκεῖ justifies the 
clause in the present context by limiting the statement to the 
city itself. But this emphatic use of ἐκεῖ implies clearly that day 
and night alternate as usual outside the City. What meaning is 
then to be attached to ἡμέρας ᾽ᾧ Does this word denote the un- 
broken day that prevails zzthin the City, or the usual period of 
light without it? The obelized clause introduces hopeless 
confusion into the context. 

26. Based on Isa. lx. 11. See on 24: cf. also lx. 5, “the 
wealth of the nations shall come unto thee.” Here the LXX 
differs: ὅτι μεταβαλεῖ εἰς σὲ πλοῦτος θαλάσσης καὶ ἐθνῶν καὶ λαῶν. 
καὶ ἤξουσίν σοι ἀγέλαι. 

27. The unclean and the abominable and the liars are still 
on the earth, but, though the gates are open day and night, they 
cannot enter. 

οὐ μὴ εἰσέλθη... πᾶν κοινόν: cf. LXX of Isa. 11]. 1, οὐκέτι 
προστεθήσεται διελθεῖν διὰ σοῦ ἀπερίτμητος καὶ ἀκάθαρτος ; xxxv 8, 


174 THE REVELATION OF ST. JOHN [XXII 1. 


οὐ μὴ παρέλθῃ ἐκεῖ ἀκάθαρτος : also Ezek. xliv. 9. That our 
author is using the Hebrew text and not the LXX is evident 
here; for though ἀκάθαρτος has already occurred four times, he 
does not use it here but κοινός. But there seems to be some 
primitive error in the text. Alike the passages in the O.T., of 
which our text is a reminiscence, and the following phrase ποῖων 
βδέλυγμα lead us to expect πᾶς κοινός instead of πᾶν κοινόν. 
Moreover, the final clause εἰ μὴ ot γεγραμμένοι presupposes only 
persons to be mentioned here. If this is right, then we should 
render: “and there shall in no wise enter into it any that is un- 
clean or that maketh an abomination or a lie.” ΡΣ could 


represent πᾶς κοινός Or πᾶν κοινόν. 

ποιῶν βδέλυγμα. Contrast Babylon (xvii. 4) which was full 
of βδελύγματα : cf. xxi. ὃ. ποιῶν. . . ψεῦδος : and xxii. 15, πᾶς 
φιλῶν καὶ ποιῶν ψεῦδος. 

εἰ μὴ οἱ γεγραμμένοι (-- ΔΠΞΠΓῺΝ 3). This construction, as 
I have pointed out above, implies that only persons should be 
mentioned in the two preceding lines: Z¢., οὐ μὴ εἰσέλθῃ εἰς αὐτὴν 
πᾶς κοινὸς καὶ ποιῶν βδέλυγμα. 

τῷ βιβλίῳ τῆς ζωῆς τοῦ dpviou. See notes on ili. 5, xiii. 8. 


CHAPTER XXII. 


1-2. The description of the Heavenly City that descends 
from heaven for the Millennial reign is continued in these verses. 
The καὶ ἔδειξέν μοι points back to xxi. 9, το, where the same 
phrase occurs. In this vision the spirit of the Seer is actually 
translated (cf. xvii. 3) to the Heavenly City, which is shown to 
him by an angel (cf. xvii. 1). There is no such translation of 
the Seer’s spirit in the vision of the New Jerusalem that is to 
descend from heaven after the Judgment and the creation of the 
new heaven and the new earth (xxi. 5%, 4°, 5°, 6°, 1-47”, xxii. 3-5). 
This latter vision is part and parcel of the vision of the Judg- 
ment: cf. καὶ εἶδον in xxi. 1, 2 with the same phrase in xx. 11, 
12. In this vision there is no angelic intermediary. The Seer 
sees the great white throne and Him that sat thereon (xx. 11, 12): 
he hears God proclaiming the end of the old world and the 
creation of the new (xxi. 5°, 4°, 5>): he sees the new heaven and 
the new earth and the descent of the New Jerusalem, and hears 
a great voice from the throne declaring that God Himself will 
henceforth abide with men (xxi. 1-3). 

1. καὶ ἔδειξέν μοι : cf. 1. 1, iv. 1, and the preceding note. 

ποταμὸν ὕδατος ζωῆς. Has “the river of the water of life” 
the same spiritual significance as “the fountains (or ‘ fountain’) 


XXII. 1-2.] VISION OF THE HEAVENLY JERUSALEM 175 


of the waters (or ‘water’) of life” in vii. 17, xxi. 6 and “the 
water of life” in xxii. 17? It is probable, since the river goes 
forth from the throne of God, and “ the fountains of the waters 
of life” may be conceived as forming the source of this river in 
the throne of God. But it is noteworthy that no spiritual signi- 
ficance is attached to this river here, whereas the tree of life 
(xxii. 2) is full of significance in this respect. 

Whatever the relation of ‘the river of life” and “the 
fountains of the waters of life” may be in our author, their origin 
and meaning were originally different. The idea of the river in 
the Heavenly City springs ultimately from the river in the Garden 
of Eden (Gen. ii. 10). The object of the river in Eden was 
simply to supply the garden richly with water. When, however, 
we come down to Ezekiel, we find that the river which flowed 
forth from beneath the Temple in the coming Kingdom of God was 
possessed of healing powers as regards the natural products of 
the earth (Ezek. xlvii. 8-11). Zechariah (xiv. 8) speaks of these 
waters as issuing forth from Jerusalem eastward and westward, 
but attributes no transforming influence to them. Perhaps 
Ps, xlvi. 5 might be cited here, but both the text and its meaning 
are uncertain. Lastly, in 2 Enoch viii. 5 it is stated that the 
river in Paradise in the third heaven flows from beneath the tree 
of life and divides into four streams of honey and milk and oil and 
wine. Thus so far as the O.T. and Judaistic literature down to 
100 A.D. are concerned, this river in Paradise was not associated 
with any powers of spiritual transformation such as we find 
frequently with the phrase “fountain of life” or “ water of life.” 

So far for “the river of the water of life.” Turning now to 
the phrase “fountain of life,” we find that this and analogous 
phrases had in Jewish literature a spiritual significance—cf. Jer. 
ih πὸ Prov, 01, ἘΠῚ tA, ΣΙΝ 27. Xvi. 22: 1.5. aye er 
1 Enoch xcvi. 6—just as they have in our author. 

λαμπρὸν ὡς κρύσταλλον. For λαμπρός cf. xv. 6, xix. 8, xxii. 
16, and with ὡς κρύσταλλον cf. iv. 6, ὁμοία... kpvardAAw—the 
two phrases being exact equivalents (see vol. i. p. 36). 

2. ἐκπορευόμενον : cf. Ezek. xlvii. 1, καὶ ἰδοὺ ὕδωρ ἐξεπορεύετο 
ὑποκάτωθεν τοῦ αἰθρίου κατ᾽ ἀνατολάς : also 8; Zech. xiv. 8. 

τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ dpviov. There is no difficulty in 
this conception nor is there any ground for regarding καὶ τοῦ 
dpviov with the most recent German critics as an addition. This 
idea with regard to the Messiah is pre-Christian: cf. 1 Enoch 
li. 3, ‘And the Elect One shall in those days sit on My throne.” 
Likewise the Elect One is described as sitting on “ the throne of 
glory, xlv. 3, lv. 4, and as sitting on the throne of His (1.4. God’s) 
glory,” Ixii. 3, 5 (cf. li. 3). Similarly the Lord of Spirits places 
the Elect One “on the throne of glory ” (Ixi. 8), “on the throne 


176 THE REVELATION OF ST. JOHN [ XXII. 2. 


of His glory,” Ixii. 2. This throne is called the Son of Man’s 
throne, Ixix. 27, 29. Finally, it is to be observed that though 
the Lord of Spirits places the Elect One on the throne of glory in 
Ixi. 8, and he judges all men, yet in Ixi. 9, the praises of all are 
directed to the Lord of Spirits. On the other hand, in xxii. 3 of 
our text the phrase καὶ τοῦ dpviov may be an addition, though 
there is no conclusive evidence for so regarding it. 

ἐν μέσῳ τῆς πλατείας αὐτῆς. This phrase can be taken either 
with what precedes or with what follows. 1. In the former case 
we are to translate as in the R.V. “he shewed meariver.. . 
in the midst of the street thereof.” The next sentence then pro- 
ceeds: ‘And on this side of the river and on that.” Here 
ἐντεῦθεν καὶ ἐκεῖθεν have a prepositional force as in Dan, xii. 5 
(Theod.), εἷς ἐντεῦθεν τοῦ χείλους τοῦ ποταμοῦ (Na naws 377): 
cf. ἔνθεν καὶ ἔνθεν τῆς κιβωτοῦ, jin? m3 ΠῚ, in Jos. viii. 33. 
According to this view the river runs down the midst of the great 
heavenly way, and is flanked on either side by the trees of life. 
2. But it is possible to take the passage differently and connect 
the words ἐν μέσῳ τῆς πλατείας αὐτῆς with what follows, and 
treat ἐντεῦθεν καὶ ἐκεῖθεν as genuine adverbs (cf. Ezek. xlvii. 7, 
δένδρα πολλὰ σφόδρα ἔνθεν καὶ ἔνθεν (AND) 71D), and John xix. 18, 
ἐντεῦθεν καὶ ἐντεῦθεν). The resulting construction is quite 
grammatical but the sense is unsatisfactory: “ Between the street 
of the City and the river on either side of it was there the tree of 
life.” These words presuppose that there was a space between 
the street and the river, and suggest that they ran side by side. 
There are two possible ways of conceiving the arrangement of the 
trees of life. Either these trees are arranged in two rows, one on 
either bank of the river (one row thus coming between the street 
and the river), or they are placed on either side of the space that 
lies between the street and the river. The unsymmetrical char- 
acter of 2. is certainly against it. 

ξύλον ζωῆς. See note on xxii. 14. This expression is used 
here collectively. In Gen. i. 11 sq. YY is used collectively. 
Hence our author departs here from the conception of a single 
tree of life as in Gen. ii. 9, iil. 22; 1 Enoch xxiv. 4, xxv. 4-6— 
perhaps under the influence of Ezek. xlvii. 7, καὶ ἰδοὺ ἐπὶ τοῦ 
χείλους τοῦ ποταμοῦ δένδρα πολλὰ (37 YY) σφόδρα ἔνθεν Kai ἔνθεν, 
and 12, ἐπὶ τοῦ χείλους αὐτοῦ ἔνθεν καὶ ἔνθεν: πᾶν ξύλον 
βρώσιμον... . καὶ ἔσται ὁ καρπὸς αὐτῶν εἰς βρῶσιν καὶ ἡ ἀνάβασις 
αὐτῶν εἰς ὑγίειαν. : 

ποιοῦν καρποὺς δώδεκα. This is suggested by Ezek. xlvii. 12, 
which speaks of fresh fruit being produced every month. 

κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ. This is a free 
rendering of Ezek. xlvii. 12, 133. Yv'IN?, where the LXX (AQ, 


XXII. 2,14-15.] ΝΊΒΙΟΝ OF HEAVENLY JERUSALEM 177 


other uncials omitting) has τῆς καινότητος αὐτοῦ πρωτοβολήσει---ἃ 
fact which proves our author’s independent use of the Hebrew 
text. The greater part of this verse is based on Ezek. xlvii. 12. 

τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν. Here again our 
author draws directly from Ezek. xlvii. 12, nesnd andy, which the 
LXX has rendered ἀνάβασις αὐτῶν (=o0nbdy (?): cf. Ezek. xl. 6) 
εἰς ὑγίειαν. The nations here are those that have survived the 
visitations in chap. xix. and are evangelized by the inhabitants of 
the Heavenly City. 

14-15. This is the next fragment of the description of the 
Heavenly City which is to be the seat of the Millennial Kingdom. 
The persons referred to here are the nations who are contempo- 
raries of this kingdom. 

, 14. ot πλύνοντες Tas στολὰς αὐτῶν. See additional note on 
vi. 11, vol. i. p. 187 sq. 

The phrase is the equivalent spiritually of of νικῶντες. Each 
class alike has endured and overcome, and as access to the tree 
of life is here promised to those who have cleansed their robes, 
so in ii. 7 the right to eat of the tree of life is given to those who 
have overcome. 

ἵνα ἔσται. . . kat... εἰσέλθωσιν. On this combination of 
the future and subjunctive cf. ili. 9. ἵνα is frequently followed 
by the future in our author: cf. vi. 4, ΤΙ; vili. 3, ix. 5, xii. 6, 
ΠῚ 12, XIV. 13. 

The καί here = “and so” ; for the faithful must first enter the 
City before they can eat of the tree of life: ‘‘ that they may have 
the right to the tree of life and so may enter, etc.” To ἵνα 
ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς we have a remarkable 
parallel in 1 Enoch xxv. 4, οὐδεμία σὰρξ ἐξουσίαν ἔχει ἅψασθαι 
αὐτοῦ μέχρι τῆς μεγάλης κρίσεως. 

τὸ ξύλον τῆς ζωῆς. See note on il. 7. 

16. ἔξω. There can be no question as to the meaning of this 
term here. Our author clearly states that outside the City or 
the gates of the City are all classes of sinners. We might 
compare Ps. ci. 7, “He that worketh deceit shall not dwell 
within my house.” In the Pss. of Solomon xvii. 29 the writer 
declares of the Messiah : 


**And he shall not suffer unrighteousness to lodge in their 
midst, 

Nor shall there dwell with them any that knoweth wicked- 
ness.” 


Nay, more, like Joel iil. 17 (ἀλλογενεῖς οὐ διελεύσονται δι᾿ αὐτῆς 

οὐκέτι) the writer of this Psalm maintains the exclusion of the 

Gentiles in 31, ‘‘ And the sojourner and the alien shall dwell with 

them nomore.” But in our author race distinctions are taken no 
VOL. II.—12 


178 THE REVELATION OF ST. JOHN |[XXII. 15, 17. 


account of. Character alone is decisive of a man’s fitness or 
unfitness. 

ot κύνες. If we compare this verse with xxi. 8 we observe 
that they are practically doublets. Thus the ot φαρμακοὶ καὶ of 
πόρνοι καὶ ot φονεῖς καὶ οἱ εἰδωλολάτραι as well as πᾶς ποιῶν 
ψεῦδος are repeated almost verbally in xxi. 8. To τοῖς δειλοῖς καὶ 
ἀπίστοις in xxi. 8 there is no equivalent, but we may reasonably 
infer with Swete that the κύνες of the verse before us denote the 
same persons as the ἐβδελυγμένοις in xxi. 8. In other words, the 
persons referred to were either heathens or Jews stained with the 
abominable vice which excluded them from the Heavenly 
Jerusalem, the Spiritual Israel. Anciently the word was used to 
denounce the moral impurities of heathen worship: cf. Deut. 
xxiii. 18, ‘‘ Thou shalt not bring the hire of a whore or the wages 
of a dog unto the house of the Lord thy God.” Here “dog” is 
the technical term for a wp, or male prostitute, according to the 
inscription in the temple of Astarte at Larnaka. It was likewise 
employed by the Jews of the 1st century A.D. to designate the 
heathen: cf. Matt. xv. 22 sq. In Phil. ili. 2 St. Paul applies the 
term to the Judaizing faction in the Christian Church (βλέπετε 
τοὺς κύνας). See Lightfoot, who well paraphrases iii. 2-3: “ We 
are the children, for we banquet on the spiritual feast which 
God has spread before us: they are the dogs, for they greedily 
devour the garbage of carnal ordinances, the very refuse of God’s 
table.” 

On οἱ φαρμακοὶ . . . καὶ οἱ εἰδωλολάτραι see xxi. 8 (notes). 

πᾶς φιλῶν καὶ ποιῶν ψεῦδος. Cf. xxi. 8, πᾶσι τοῖς ψευδέσιν. 
Unless we attach to ποιῶν here the sense of doing with regard to 
a certain object or end, we should have an anticlimax in the 
phrase before us. The meaning then would be: “every one that 
loveth and maketh falsehood his systematic object.” In this 
case 6 ποιῶν ψ. would differ from 6 πράσσων y. The latter 
would mean simply “one who tells lies,” “one who practises 
lying,” whereas the former would mean rather “one who lies 
deliberately with an object” (see Plato, Charmides, 162d, on this 
meaning of ποιεῖν as distinguished from πράσσειν). The φιλῶν 
ψεῦδος denotes one who loves lying for its own sake. Here we 
might compare Rom. i. 32, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ 
συνευδοκοῦσιν τοῖς πράσσουσιν. 

17. This is the last verse belonging to the description of the 
Heavenly Jerusalem, xxi. g—xxil. 2, 14-15, 17. It cannot 
belong to any other section of the work. It deals with the 
evangelization of the heathen nations as foretold in xiv. 7, xv. 4, 
and implied in xi. 15. 

This expectation is in harmony with most O.T. prophecies— 
as in the Second Isaiah, Haggai, Zechariah, Daniel, and also in 


XXII. 17.}1 VISION OF THE HEAVENLY JERUSALEM 179 


the Apocryphal literature—in Sirach, 1 Enoch, Testaments XII 
Patriarchs. See my Eschatology, and Wicks, The Doctrine of God 
(in the indexes of both). 

τὸ πνεῦμα. πνεῦμα has many different meanings in our 
author. 1. Either alone, as in ΧΙ]. 15, or with ζωῆς appended, 
xii. 11, it simply means “life.” 2. It means personalized living 
beings either (a) as angels, τὰ πνεύματα τοῦ θεοῦ, 111. 1, iv. 5, v. 6: 
(ὁ) as men, though in the passages that follow it is the spiritual 
element that is alone emphasized, ἐν πνεύματι, i. 10, iv. 2, xvii. 3, 
ΧΧΙ. 10, 6 θεὸς τῶν πνευμάτων τῶν προφητῶν, xxii. 6: (2) as un- 
clean spirits or demons, πνεύματα ἀκάθαρτα, xvi. 13, XVill. 2, πν. 
δαιμονίων, xvi. 14. 3. It means the Spirit of Christ. Thus in τὸ 
πνεῦμα λέγει, ll. 7, 11, 17, 29, 111. 6, 13, 22, xiv. 13° (where vai, 
λέγει τὸ TveD.a—the utterance of the Seer—answers like an echo 
the voice from heaven in xiv. 13%») it is the Spirit of Christ 
speaking through the Seer. For in all the Seven Letters the 
Speaker is Christ: cf. ii. 1, 8, 12, etc. Similarly in the present 
passage, xxii, 17, it is the Spirit of Christ that is speaking through 
John. Thus the entire phrase τὸ πνεῦμα καὶ ἡ νύμφη means con- 
cretely “Christ and the Church in the Heavenly Jerusalem ”— 
that is the Church after the Second Advent, not before it: see 
next note. In such expressions of the prophet the human inter- 
mediary is wholly overlooked, and his utterance assigned directly 
to the Spirit, just as in the O.T. the prophet introduced his 
message with the words: “Thus saith the Lord.” We might 
compare 1 Tim. iv. 1, where τὸ πνεῦμα ῥητῶς λέγει means in con- 
crete language: “(ἃ certain prophet says expressly”: οἵ, 
Acts xxi. II. 

ἡ νύμφη. In xxi. 9 at the beginning of the description of 
the Heavenly Jerusalem this City is called ἡ νύμφη: cf. xxi. 2. 
Thus the term has a double meaning: it can denote either the 
Heavenly Jerusalem or its inhabitants, z.e. the Spiritual Israel, 
which is to be the Bride of Christ, just as Israel in the O.T. was 
conceived of as the Bride of Yahweh. It is as the Spiritual 
Israel, as the Church triumphant in the Heavenly Jerusalem, that 
the Bride evangelizes the earth afresh—an evangelization which 
was promised in xiv. 7, xv. 4, and which, when it is accomplished, 
will make true in fact what was already declared as accomplished 
in the counsels of heaven in xi. 15, ἐγένετο ἡ βασιλεία τοῦ κόσμου 
τοῦ κυρίου ἡμῶν Kal τοῦ Χριστοῦ αὐτοῦ. England can mean either 
a certain geographical expanse of country or the people who live 
its, See Xe Gp, E20. 

ἔρχου. Cf. vi. 1. This word seems to be taken universally 
as the reply of the Church to the voice of Jesus in ver. 12. But, 
as we have seen above, the Bride is the Heavenly Jerusalem or 
its blessed inhabitants in the Millennial Kingdom and not the 


180 THE REVELATION OF ST. JOHN [ΚΣ § 1. 


Church before the Advent. Thus Christ has already come in 
this vision. Further, in line 17°, there can be no question that 
ἐρχέσθω refers to the coming of him that is athirst to Christ. It 
is, therefore, only natural, apart wholly from the force of the 
term ἡ νύμφη, to take ἔρχου in 17%” in the same sense: Ze. 
as the invitation of the Spirit of Christ, of the Heavenly 
Jerusalem, and of those who accepted the message, to the world 
of men that were still thirsting for life and truth or were willing 
to accept them. Cf. John vi. 35, 6 ἐρχόμενος πρὸς ἐμὲ οὐ μὴ 
πεινάσῃ, καὶ ὃ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε: Vil. 37, ἐάν 
τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω. Cf. the Didache, x. 6, in 
the post-Communion prayer of the Church. 


“Let grace come (ἐλθέτω) 
And let this world go. 
Hosanna to the Son of David, 
If any one is holy, let him come (ἐρχέσθω) : 
If any one is not, let him repent. 
Come, Lord (2.6. papavafa).” 


We have here a spiritual adaptation of certain parts of our text. 
Here, since the Second Advent of Christ is still in the distance, 
the prayer “Come, Lord” can be taken eschatologically as well 
as spiritually. 

καὶ ὁ ἀκούων κτλ. The call was to be taken up by such as 
heard it and repented. The hearer is to be regarded as one who 
heard and accepted. 6 διψῶν ἐρχέσθω. Cf. Isa. lv. 1 (ον ὃ 
ond 125); John vii. 37, ἐάν τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω. 
Cf. also xxi. 6 of our text. 

ὕδωρ ζωῆς δωρεάν. The phrase recurs in xxi. 6 where it 
rightly has the article τοῦ ὕδατος τῆς ζωῆς dwpedv—a fact which 
points to xxi. 6 as really coming later in the text. 


CHAPTER XX. 4-15. 


81. Contents. 


This section follows naturally on the elaborate descrip- 
tion of the Heavenly Jerusalem, which had come down 
from heaven to be the abode of Christ and the glorified martyrs. 
After this vision we have another vision of the glorified martyrs 
who alone had part in the first resurrection (xx. 4-6). Then, at 
the close of the Millennial Kingdom, Satan is loosed and leads 
Gog and Magog to the assault of the Beloved City, whereupon 
follows their destruction by fire from heaven, and Satan is cast 
into the lake of fire (7-10). This section closes with a vision of 


XX. § 1-3.] DICTION AND IDIOMS 181 


the great white throne, before whose presence the former heaven 
and earth had vanished, of the raising of the righteous and 
wicked from the “treasuries ” and from Sheol to be judged, and 
the casting of death and Hades into the lake of fire (11-15). 

This section has suffered from a transposition of the text 
in 4. Most probaby 13 stood originally before 12. Glosses have 
been added at the close of 12 and 14, and the text tampered 
with in 13 on dogmatical grounds. 13% is meaningless as it 
stands. 4-15 with the above exceptions comes from the hand of 
John as we shall now show alike by its diction and idiom. That 
it forms an organic and indispensable element of the Book is 
obvious. 


§ 2. Diction. 


4. da τ. μαρτυρίαν ᾿Ιησοῦ καὶ διὰ τ. λόγον τ. θεοῦ: cf. i. 2, 9, 

Gp) Sis) ταν οὐ... τὸ θηρίον οὐδὲ τ. εἰκόνα αὐτοῦ : cf. xiv. 9. 
“i χάραγμα ἐπὶ τ. μέτωπον καὶ ἐπὶ τ. χεῖρα : cf. xiii. 16. ἐβασί- 
λευσαν κτλ. : Cf. ν. To. 

5. ἔζησαν -- “came to life”: cf. 11. 8 (xill. 14). ἄχρι τελεσθῇ : 
cf. xv. δ, xvii. τῇ, Χχ. 2: 

6. ὃ δεύτερος θάνατος : cf. ii. 11, xxi. 8. ἱερεῖς . . βασιλ- 
εύσουσιν : cf. i. 6, Vv. το. 

7. ἐκ τῆς φυλακῆς : cf. ii. ro for phrase. 

8. πλανῆσαι τὰ ἔθνη : cf. xii. 9, xiii. 14 (xviii. 23), xix. 20, 
XX. 3, 10. ἐν ταῖς τέσσαρσι γωνίαις τῆς γῆς : οἵ. vii. 1 for the 
phrase. συναγαγεῖν αὐτοὺς εἰς τ. πόλεμον: cf. xvi. 14 for the 
phrase. 

10. 6 διάβολος 6 πλανῶν : cf. xii. 9, 6 Σατανᾶς ὃ πλανῶν. 
ἐβλήθη εἰς τ. λίμνην τοῦ πυρός : cf. xix. 20, XX. 14, 15. ὅπου καί: 
cf. ΧΙ. ὃ. βασανισθήσονται : cf. ix. 5 XIV. IO. ἡμέρας καὶ 
νυκτός : Cf. iv. 8, vii. 15, etc. εἷς τ. αἰῶνας τ. αἰώνων : cf. 1. 6, 18, 
iv. 9, etc. 

11. ἔφυγεν. .. Kai... οὐχ εὑρέθη : cf. xvi. 20, ἔφυγεν καὶ 
+ + + οὐχ εὑρέθησαν. τόπος οὐχ εὑρέθη αὐτοῖς : cf. ΧΙ]. 8, 

12. ἑστῶτας ἐνώπιον τ. θρόνου : cf. vil. 9, ἑστῶτες ἐνώπιον τ. 
θρόνου, viii. 2, etc. γεγραμμένων ἐν τοῖς βιβλίοις : cf. i. 32. ἐν 
αὐτῇ γεγραμμένα : ΧΙ]. 8, XX. 15, ΧΧΙ. 27. 

18, ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν. For ἕκαστος with 
plural verb cf. v. 8 (cf. John xvi. 32), and for κατὰ τὰ ἔργα, 
li. 23. 

14. ἐβλήθησαν εἰς τ. λίμνην τοῦ πυρός : Cf. 10, 15, xix. 20, 

15. εὑρέθη... γεγραμμένος : cf. ill, 2 for construction. ἐν 

τ. βίβλῳ τῆς ζωῆς: cf. iil. 5; ΧΙ 29s 


§ 3. Ldioms. 
4, προσεκύνησαν τὸ θηρίον : see note on vii. 11. 


182 THE REVELATION OF ST. JOHN [xx. 4. 


ἐπὶ τὸ μέτωπον καὶ ἐπὶ τ. χεῖρα : see note on xiii. 16, vii. 3. 

5. ἄχρι with 500]. : cf. i. 25, note, vil. 4, xv. 8, etc. 

6. ἐπὶ τούτων. . . οὐκ ἔχει ἐξουσίαν : cf. 11. 26. 

8. av... αὐτῶν : cf. iii. 8, vii. 2, 9, ix. 11, etc. 

18. ἔδωκεν = “ gave up”—a Hebraism in this sense =}N). 

In two cases the text abandons our author’s idiom owing to 
the ignorance of the editor. 

4. Abandonment of the author’s idiom by insertion of οἵτινες 
by editor in τῶν πεπελεκισμένων . . . καὶ οἵτινες οὐ προσεκύνησαν. 
See note on i. 5. 

11. τὸν καθήμενον ἐπὶ αὐτοῦ : see note on iv. 2. Our author 
wrote ἐπὶ αὐτόν, but of our author’s unique treatment of this 
phrase the editor of xxi. 4—xxii. was ignorant. 

4-6. Vision of the glorified martyrs who reign with Christ 
for a thousand years. 

4. The construction of this verse is difficult. Thus we have 
two clauses, καὶ ἐκάθισαν ἐπ᾿ αὐτούς, καὶ κρίμα ἐδόθη αὐτοῖς, inter- 
vening between εἶδον and its accusative τὰς ψυχάς. But not 
only is the construction irregular, but the sense is hopelessly 
uncertain from the standpoint of our author. For if we ask 
who are those who seat themselves on the thrones, no satis- 
factory answer can be given. It is not the glorified martyrs ; 
for they are first referred to in the words ras ψυχὰς τῶν πεπε- 
λεκισμένων. And yet from iii. 21, where it is said that the 
martyrs are to share the throne of Christ, we should expect 
them to be referred to here and to sit on the thrones as Christ’s 
assessors. Somewhat in favour of this view is Christ’s promise 
to His Apostles in Matt. xix. 28, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα 
θρόνους. Likewise in Dan. vii. 9 (LXX Theod.), ἐθεώρουν ἕως ore 
(ὅτου, Theod.) θρόνοι ἐτέθησαν, and vii. 26 (Theod.), τὸ κριτήριον 
ἐκάθισεν (LXX, ἡ κρίσις καθίσεται), and vii. 22 (Theod.), καὶ τὸ 
κρίμα (LXX, τὴν κρίσιν) ἔδωκεν {-Ἐ τοῖς, LXX) ἁγίοις (+ τοῦ, LXX), 
ὑψίστου, we have passages which not only speak of the function 
of judgment as assigned by the Most High to the saints, but 
appear to have suggested the clauses in our text. Cf. 1 Cor. 
Vi. 2 56.) οὐκ οἴδατε ὅτι ot ἅγιοι τὸν κόσμον κρινοῦσιν hoy OTL 
ἀγγέλους κρινοῦμεν. 

Thus owing both to the ungrammatical structure of the text 
and its unintelligibleness it is not improbable that θρόνους, καὶ 
ἐκάθισαν ἐπ᾽ αὐτούς καὶ κρίμα ἐδόθη αὐτοῖς καὶ was originally a 
marginal gloss based on Daniel, or rather that this passage has 
got displaced and should be restored after καὶ ἐπὶ τὴν χεῖρα 
αὐτῶν. By adopting the latter alternative, as the present editor 
has done, we restore sanity to the text by making it at once 
grammatical and intelligible, and recovering the lost parallelism 
of the passage: Ζ.6. 


XX.4.] VISION OF THE GLORIFIED MARTYRS 183 


καὶ εἶδον τ. ψυχὰς τ. πεπελεκισμένων διὰ τ. μαρτυρίαν Ἰησοῦ 
καὶ διὰ τ. λόγον τοῦ θεοῦ, 
καὶ [οἵτινες] οὐ προσεκύνησαν τὸ θηρίον 
οὐδὲ τ. εἰκόνα αὐτοῦ, 
καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον 
καὶ ἐπὶ τ. χεῖρα αὐτῶν 
«καὶ εἶδον;» θρόνους καὶ ἐκάθισαν ἐπ᾽ αὐτους 
καὶ κρίμα ἐδόθη αὐτοῖς. 


This signifies that authority is now vested in the hands of the 
righteous, and not in those of the oppressors of the Church as 
aforetime. 

τῶν πεπελεκισμένων, 2.6. beheaded by the zeAexvs—the instru- 
ment of capital punishment in republican Rome. Cf. Diod. Sic. 
xix. 101, ῥαβδίσας ἐπελέκισε κατὰ τὸ πάτριον ἔθος. Joseph. Aut. 
XiV. 7. 4, Σκιπίων δέ, ἐπιστείλαντος αὐτῷ Πομπηίου ἀποκτεῖναι 
᾿Αλέξανδρον τὸν ᾿Αριστοβούλου, αἰτιασάμενος τὸν νεανίσκον ἐπὶ τοῖς 
τὸ πρῶτον εἰς Ῥωμαίους ἐξημαρτημένοις τῷ πελέκει διεχρήσατο. In 
vi. 9, xviii. 24 we find ἐσφαγμένων, the word used in connection 
with the Lamb that was sacrificed, v. 6, 9, 12, xiii. 8. 

διὰ τ. μαρτυρίαν Ἰησοῦ καὶ διὰ τ. λόγον τ. θεοῦ. These phrases 
are found in the opposite order in i. 2, 9, vi. 9. Cf. xii. 11. 

[οἵτινες] οὐ προσεκύνησαν κτλ. These had all suffered martyr- 
dom according to xiii. 15. The clause gives a further definition 
of those who had been faithful unto death. To regard these as 
forming a second class of the faithful, z.e. the surviving faithful, is 
against the actual statement in xili. 15, and the presuppositions that 
underlie xiv.—xix. (see pp. 4, 26, 40, 96 ad fin.) and also against 
the immediate context ; for in that case we should have to attach 
two conflicting meanings to ἔζησαν which immediately follows : 
2.6. “lived again” and “continued to live” according as we 
connect it with the first class, the actual martyrs, or the second 
class, the confessors. Moreover, the opening words of 5, οἱ 
λοιποὶ τῶν νεκρῶν, Clearly imply that the persons referred to in 
4 were among the νεκροί according to the usual phraseology. 

[οἵτινες]. This is probably an addition made by the disciple 
who edited these last chapters. See note on i. 5°-6. By its 
omission we should recover our author’s zorma/ resolution of 
the participle into a finite verb, ze. τ. πεπελεκισμένων . . . Kal 
ov προσεκύνησαν = “who had been beheaded and had not wor- 
shipped.” 

προσεκύνησαν τὸ θηρίον κτλ. See vii. 11 7. 

τὸ χάραγμα ἐπὶ τ. μέτωπον καὶ ἐπὶ τ. χεῖρα: See xiii. 16 (7.), 
Vil. (72): 

ἔζησαν, 2.6. “came to life” (cf. ii. 8, xiii. 14; Rom. xiv. 9) in 
human parlance, though in their life in heaven they had been 


‘ 


184 THE REVELATION OF ST. JOHN [XX. 4-5. 


more truly alive than when they had been on earth. With this 
first resurrection or manifestation of the glorified martyrs in the 
Millennial Kingdom we should compare that of all the departed 
saints with Christ in 1 Thess. iv. 14-17, and that of certain 
saints who had been taken up alive into heaven in 4 Ezra vii. 28 
(cf. vi. 26). This line resumes briefly the preceding eight lines. 

ἐβασίλευσαν μετὰ τοῦ Χριστοῦ χίλια ἔτη. Cf. v. το. The 
earliest authorities for the belief in a temporary kingdom of the 
aici are 1 Enoch xci.—civ. (xciii. 1- 14, xci. 12-19), Pss. Sol. 

, Xvii. ; Sibyll. Or. iii. 1-62; Jub. xxili. 27-29, 31, 11; 2 Bar. 
ee Siva, leave 2), scl. 343 τι Οὐ εν. .23=28. The limits 
assigned to its duration are various. In 4 Ezra vil. 28 sq. this 
kingdom is to endure for four hundred years, and to come to 
a close with the death of the Messiah and all His companions, 
and the world is to return to primeval silence—a statement 
apparently without parallel for its explicitness in Jewish litera- 
ture. In 2 Bar. xxx., on the other hand, Christ returns in glory 
to heaven at the close of the Messianic reign. In 2 Enoch 
ΧΧΧΙΙ. 2-xxxili. 2 there is a reference to a period of Sabbatic rest 
of a thousand years after the close of six thousand years of the 
world’s history. Barnabas, 222. xv. 2-8, accepts this view, and 
adds that the Son of God will appear at the close of the six 
thousand years to put an end to the reign of the Lawless one, 
to judge the wicked and to change the sun, moon, and stars. 
At the close of the Millennial period there will be the beginning 
of another world (ἄλλου κόσμου ἀρχήν). See my Lschatology?, 
pp. 248, 250sq., 270 Sq., 301 Sq., 330, etc. Weber’, 373. The 
reckoning of a thousand years was based on a combination of 
Gen. i. 2and Ps. xc. 4=2 Pet. 11. 8. From this it was concluded 
that as each day of creation stood for a world-day of a thousand 
years, so the history of the world would embrace a world-week of 
seven thousand years, six thousand years till the final judgment 
and a thousand years of blessedness and rest. 

5. ot λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν. Therefore not even the 
righteous, who had died a peaceful death, have part in this first 
resurrection. We should observe that John, who must have 
been well acquainted with the traditional and current belief, 
that the righteous survivors would be blessed on the advent of 
the kingdom, deliberately ignores it. This can only mean, as 
has been frequently shown in the preceding pages (see p. 183), 
that John held that there would be no righteous survivors on 
the cas a the kingdom. The traditional belief is attested in 
Dan. zits Τα,» “Pss. Sol. xvii. 50; Sibyll. Or. iii, 371; 1 Thess. 
1s Pos ea xv. 51-52; Asc. Isa. iv. 15. 

αὕτη ἡ ἀνάστασις ἡ πρώτη. ‘This must not be construed in a 
purely spiritual sense and taken to mean a death to sin and a 


XX. 5-6.] THE FIRST RESURRECTION 185 


new birth unto righteousness. 1. The earliest expounders of the 
Apocalypse, such as Justin Martyr, Tertullian, Irenzeus, Hippo- 
lytus, and Victorinus, quite rightly take the words in a literal 
sense of an actual reign of Christ with the glorified martyrs on 
earth. The spiritualizing method which emanated from Alex- 
andria put an end to all trustworthy exegesis of the Apocalypse, 
when adopted in its entirety with reference to the Apocalypse. 
The meaning assigned by the votaries of this method became 
wholly arbitrary, and every student found in the Apocalypse what 
he wished to find (see my Studies in the Apocalypse, 8, 9, 10, 
12, 13, 14, 28, 30, 36, 38, 48, etc.). The earliest expounders 
were right, as they were in close touch with the apostolic time. 

2. Moreover, the Talmud, and other Jewish writings, and 
specially the Jewish Apocalypses, attest a literal reign—and no 
other—of the Messiah, so far as they deal with the question. 

3. The context itself is wholly against taking the words in a 
spiritual sense ; for (a) this resurrection is obviously the guerdon 
of martyrdom, and begins xot with the beginning of the Christian 
life but after its earthly close. (ὁ) As Alford rightly urges: ‘no 
legitimate treatment of it (1.4. the text itself) will extort what is 
known as the spiritual interpretation now in fashion. If, ina 
passage where ‘wo resurrections are mentioned, where certain 
ψυχαὶ ἔζησαν at the first, and the rest of the νεκροὶ ἔζησαν only 
at the end of a specified period after the first,—if in such a 
passage the first resurrection may be understood to mean 
spiritual rising with Christ, while the second means /fera/ rising 
from the grave ;—then there is an end of all significance in 
language, and Scripture is wiped out as a definite testimony to 
anything.” Hence attempts to revive the spiritualizing inter- 
pretation of the Millennial Kingdom are to be deplored from 
every standpoint. 

But since the first resurrection embraces only the glorified 
martyrs, who return to earth to share the Millennial Kingdom 
with Christ in the Jerusalem which comes down from heaven, it 
is different in character from the second. For only the faithful 
who had undergone martyrdom have part in it, whereas at the 
second resurrection the rest of the faithful and all the unfaithful 
rise to judgment. As we shall see on xx. 12, these two classes 
appear before the great white throne, the former, as we must 
conclude, in their glorified spiritual bodies, and the latter simply 
as disembodied souls—z.e. naked. 

6. By meeting martyrdom on behalf of their faith the 
martyrs are admitted to share in the Millennial Kingdom, are 
not subject to the second death, and accordingly are exempt 
from the Judgment that is to follow on the close of the kingdom. 
Moreover, their priestly character in bringing the knowledge of 


186 THE REVELATION OF ST. JOHN [XxX. 6. 


God and Christ to the nations during the Millennial Kingdom 
appears to be referred to in the expression ἱερεῖς τοῦ θεοῦ καὶ τοῦ 
Χριστοῦ (see below). 

μακάριος καὶ ἅγιος. Μακάριος is used seven times—in each 
case in connection with a beatitude—cf. i. 3, xiv. 13, xvi. 15, 
xix. 9, xx. 6, xxii. 7, 14. ἅγιος though of frequent occurrence is 
not used in this connection elsewhere in our author. Hence it 
is possible, as Wetstein suggests, that ἅγιος refers to the blessed 
in their priestly capacity (ἱερεῖς tod θεοῦ) and μακάριος in their 
kingly (βασιλεύσουσιν). The combination “blessed and holy” 
is found in Jub. ii. 23. 

ὃ ἔχων μέρος ἐν. Cf. John xiii. 8, οὐκ ἔχεις μέρος per ἐμοῦ: 
also in xxi. 8 in a different form, τὸ μέρος αὐτῶν, and xxii. 19. 

ἐπὶ τούτων. For ἐπί in this sense with the genitive cf. 11. 26 
[xi. 6], [xiv. 18]. 

ὁ δεύτερος θάνατος. This death is defined in xxi. 8 (cf. Matt. 
x. 28). It is mentioned already in ii. 11 as a punishment, from 
which those, who are faithful to the end, are exempt. In xx. 14 
it is clearly an interpolation. 

οὐκ ἔχει ἐξουσίαν. Cf. ii. 26, vi. 8, ix. 3, etc. 

ἱερεῖς τοῦ θεοῦ καὶ τοῦ Χριστοῦ. Cf. i. 6, ἱερεῖς τῷ Oca. Now 
it is to be observed that in i. 6 (see note zm /oc.), ν. 10, and here 
the priesthood and the kingship of those whom John addressed 
are conjoined (in 1 Pet. ii. g they are combined in one expres- 
sion, βασίλειον ἱεράτευμα). But it is further noteworthy that 
v. 10 (ἐποίησας αὐτοὺς... βασιλείαν καὶ ἱερεῖς καὶ βασιλεύουσιν 
ἐπὶ τῆς γῆς) and the present passage connect the priesthood with a 
special period of kingship, i.e. that which they are to exercise in 
the Millennial Kingdom, and share with Christ (xx. 6) on the 
earth (v. 10). These facts suggest that the priestly offices of the 
blessed in the Millennial Kingdom have to do with the nations, who 
are to be evangelized during this period (xiv. 6-7, xv. 4), and 
this suggestion receives some support from xxii. 5 where, when 
the eternal reign of all the saints after the Judgment is men- 
tioned (βασιλεύσουσιν εἰς τ. αἰῶνας τ. αἰώνων), there is not the 
remotest reference to any special or other priesthood of the 
faithful. 

βασιλεύσουσιν pet αὐτοῦ. The scene of this reign is given in 
the proleptic vision, v. 10, as ἐπὶ τῆς γῆς. 

7-10. Close of the Millennial Kingdom and of its evange- 
lizing activities. Thereupon follow the loosing of Satan, the march 
of Gog and Magog—all the faithless upon the earth—against 
the Beloved City, thetr destruction by supernatural means, and 
the casting of Satan into the lake of fire. The Seer does not 
say what became of the Heavenly Jerusalem, but its withdrawal 
from the earth with Christ and the glorified martyrs before the 


XX. 7.] LOOSING OF SATAN 187 


Judgment is presupposed, while its return to the new earth in a 
renewed form is definitely stated in xxi. 2. Since ‘the Beloved 
City” in xx. g is the Heavenly Jerusalem, the saints referred to 
in the same verse include the risen martyrs and the converts 
from among the nations. 

The same order of events appears in Sibyll. Or. iii: 662—701, 
7.6. the advent of the Messiah, the establishment of His kingdom, 
the attack of the nations on Jerusalem, and the destruction of 
the invading hosts by God. In certain sections (A!, A®, 43) of 
2 Baruch (1st century A.D. ; see my edition, pp. [11]. sqq.) the writers 
look forward to a temporary Messianic kingdom preceded by the 
Messianic woes, a beneficent domination of the world by the 
Messiah preceded by the destruction of the antichristian 
powers, and of such heathen powers as had been in any way 
associated with them. In the Son of Man Vision in 4 Ezra xiii. 
the Messianic woes come first (xiii. 30-31), then the manifesta- 
tion of the Messiah (xiii. 32), the assault of the heathen nations 
on the Messiah, and their destruction by Him, xiii. 33-34, and 
the manifestation of the Heavenly Jerusalem, xiii. 36. For yet 
another scheme of the last things see 4 Ezra iv. 56-v. 13°, 
vi. 11-28, vii. 26-44 (Box’s edition, p. 111). According to a 
contemporary of our author, R. Eliezer ben Hyrkanos or R. 
Eliezer the Great, the woes of the Messiah were to come first, 
then the day of Gog and Magog, and then the Judgment. If we 
pass on to the Coptic Apocalypse of Elias (a Jewish work edited 
by a Christian, 2nd century a.D.) we find the order of events as 
follows: the destruction of Antichrist and his adherents, the 
advent of Christ with His saints, the creation of the new heaven 
and the new earth and the Millennial Kingdom! In the 
Hebrew Apocalypse of Elijah (3rd century a.p.) Gog and Magog 
appear after a Messianic reign of forty years. On their annihila- 
tion follow the Judgment and the descent of Jerusalem from 
heaven. 

It will be observed that, though each of the works above 
cited differs in some respect from our text, in some respects they 
all agree with it. 

It is obvious at a glance that our author here forsakes the 
apocalyptic style and adopts the prophetic. But he has already 
done so in 6°, and in 9-10 he reverts to his apocalyptic style. 
Further, there are no grounds in this section itself for assuming 
a source, since there is not a single construction at variance with 
our author’s style, though there are new phrases as might be 
expected in describing new events. 

7. λυθήσεται. Cf. λυθῆναι in 3 and the same verb in ix. 
14 used in the same sense. ἐκ τ. φυλακῆς αὐτοῦ. Cf. ii. το 
[xviii. 2] for the word φυλακή. 


iss THE REVELATION OF ST. JOHN [ΚΧ. 8. 


8. ἐξελεύσεται (cf. iii. 12, vi. 2, 4, ix. 3, etc.) πλανῆσαι τὰ ἔθνη. 
In 3 Satan was cast into the abyss, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη. 

ἐν ταῖς τέσσαρσι γωνίαις τῆς γῆς. Cf. vii. 1 where this phrase 
has already occurred. 

τὸν Γὼγ καὶ Maydy. Three matters call for consideration here: 
1. The names. 2. The duplication of the invasion by and the 
judgment of the heathen nations, z.e. before and after the setting 
up of the Messianic Kingdom. 3. The comprehension of these 
terms in our text. 1. Magog first appears in Gen. x. 2 as a son 
of Japheth, but in the Mass. of Ezek. xxxviii. 2 Magog is repre- 
sented as the land from which Gog came: z.e. “ Gog of the land 
of Magog.” The LXX (ἐπὶ Tay καὶ τὴν γῆν τοῦ Maywy) and 
Peshitto, however, have “toward Gog and (+ ‘toward,’ Pesh.) 
the land of Magog,” a reading which prepares the way for the 
later view current in Judaism, which conceived Gog and Magog 
to be two different leaders. In Ezek. xxxix. 6 Magog seems to 
be the name of a people. Gog is the foe whose invasion from 
the north had been prophesied by Jeremiah (iii.—vi.) and by 
Zephaniah (i. 7), but whose coming had hitherto been looked 
for in vain. The name Gog is undoubtedly ancient ; for it is 
found in the Tel Amarna letters (1400 B.c.) in the form Gagaja 
as a designation of the northern nations, In Jubilees viii. 25 
the land of Gog is mentioned. Gog is identified with the 
Scythians by Josephus (Azz. i. 6. 1) and by the Chronicles of 
Jerachmeel (xxxi. 4). In Jub. vii. 19, ix. 8, Magog appears as 
a son of Japheth, as in Gen. x. 2. The same idea that underlies 
the LXX of Ezek. xxxvili. 2 is definitely set forth in Sibyll. Or. 
ill. 512, 519: 

αἰαῖ σοι, Tay καὶ πᾶσιν ἐφεξῆς ἅμα Maywy... 
Ὕψιστος δεινὴν ἐπιπέμψει ἔθνεσι πληγήν. 


and 319 sq.: 


7A , A ao A , φ 
αἰαῖ σοι, χώρα Τὼγ ἠδὲ Μαγὼγ μέσον οὖσα 
΄ lal 
Αἰθιόπων ποταμῶν, πόσον αἵματος ἔκχυμα δέξῃ. 


By the second century B.c. this invasion of Palestine by the two 
peoples Gog and Magog was clearly expected. 

2. The duplication of the attack on Jerusalem (see p. 46), 1.6. 
before and after the establishment of the Messianic Kingdom and 
of the judgment on the heathen nations. ‘The first attestation 
of this conception is, of course, in Ezek. xxxvii. 21-xxxix. In 
Xxxvii. 21-28 the kingdom with the Messiah, the son of David, 
is established after the Captivity. Thereupon follows the final 
attack of the heathen nations upon it in xxxviii—ix. In the 
fragment, 1 Enoch lvi. 5-8, we have a description of such an 
attack. In 4 Ezra xiii. 5, 8-9, 28-35 there is another account 


XX. 8-9.] GOG AND MAGOG 189 


of this final assault of the heathen nations on the Messiah and 
on Mount Zion, or the Heavenly City, xiii. 35-36 (cf. 6), just as 
in our text. 

In many of the authorities it is only the hostile heathen hosts 
that are destroyed: cf. Pss. Sol. xvii. 32; 2 Bar. Ixxii. 4; Tobit 
xiii. 11, xiv. 6 sq.; Sanh. 1o5a; but in most Jewish writings 
after 100 A.D. a harsher view prevails as to the future destiny 
of all the Gentiles. 

Gog and Magog are frequently mentioned in Rabbinic works. 
These nations march against God and the Messiah, Aboda-zara, 
3°. This war and the last judgment were to last twelve months 
according to the Rabbi Aqiba, Edujoth, ii. 10. Other references 
to Gog and Magog will be found in Ber. 7° and also in the Targ. 
Jer. on Num. xi. 26, where it is recorded that Medad prophesied : 
“In fine extremitatis dierum Gog et Magog et exercitus ejus 
ascendent contra Jerusalem, et per manus regis Messiae cadent, 
et septem annis integris ignem accendent filii Israel ex eorum 
instrumentis bellicis” (cf. also Targ. Jon. zz /oc.). In the Targ. 
Jon. on Ex. xl. 11, Num. xxiv. 17, Gog’s armies are mentioned, 
and in the Targ. Jer. on Deut. xxxii. 39 and on Isa. xxxiii. 22. 
See Weber, Bousset, and Volz zx doc. 

3. The terms ‘Gog and Magog” comprehend all the faith- 
less upon the earth. These are all destroyed by fire from heaven 
ing. Hence the earth is left without inhabitant at the close of the 
Millennial Kingdom. Since the faithful at the close of the 
thousand years withdraw from the earth along with the Heavenly 
Jerusalem, there is no longer upon the earth any in whom ts the 
breath of human life. At this point our Apocalypse agrees with 
4 Ezra vii. 29-30, which declares that the world will revert “into 
the primeval silence . . . like as in the first beginnings, so that 
no man is left”: cf. 2 Bar. i. 7, “Shall the world return to its 
nature (of aforetime) and the age revert to primeval silence ?” 

συναγαγεῖν αὐτοὺς εἰς τὸν πόλεμον. This phrase has already 
occurred in xvi. 14. 

ὧν ὃ ἄριθμος αὐτῶν ὡς κτλ. On the Hebraism iii. 8, xiii. 8, 
12, etc. On the metaphor ὡς ἢ ἄμμος τῆς θαλάσσης, cf. Gen. 
xxil. 17; Jos. xi. 4; Judg. vii. 12, etc. The phrase ἡ ἄμμος τῆς 
θαλάσσης has already occurred in a literal sense in xii. 18. 

9. ἀνέβησαν. Cf. 1 Enoch lvi. 6 sq. where the Parthians and 
Medes are mentioned : 


* And they shall go up and tread under foot the land of His 
electiones:.|. 
But the city of My righteous shall be a hindrance to their 
horses.” 


Also Zech. xii. 2. ἀναβαίνω is the word always used in connec- 


190 THE REVELATION OF ST. JOHN [XX. 9. 


tion with the pilgrims going up to Jerusalem. We might 
compare the “Songs of the Ascents”—the title of certain of the 
later Psalms sung by the pilgrims as they approached the Holy 
City. Cf. Ezek. xxxviii. 9, 11, 16 of the going up of Gog to 
Jerusalem. Bousset and Gunkel explain the ἀνέβησαν of the 
march of Gog and Magog from the outlying periphery of the 
earth to the mountain of God lying in the centre of the earth. 
ἐπὶ τὸ πλάτος τῆς γῆς. There are two ways of rendering these 
words. 1. ‘‘ Through the breadth of the earth.” This phrase is 
found in the LXX of Hab. i. 6 (in connection with the march of 
the Chaldean army against Jerusalem) where it is a translation 
of 7S san. 2. It is suggested that this phrase describes the 


goal, towards which Gog and Magog were marching, Ze. 
Jerusalem, which in Ezek. xxxvili. 12 is called the centre or 
navel of the earth. Wellhausen suggests that the Greek phrase 
before us = nina ys (Ezek. xxxviii. 11) and is actually identical 
with PINT 130 = ὄμφαλος τῆς γῆς (xxxviil. 12). 

ἐκύκλευσαν. Here and in John x. 24 only in the N.T. 

τὴν παρεμβολὴν τῶν ἁγίων. ze. the same as the Heavenly 
City. If the heathen nations had the daring to attack the 
supernatural Messiah and His elect (xvii. 14) it is not surprising 
that they should assault His city. 

τὴν πόλιν τὴν ἠγαπημένην. The “ Holy City” is rightly here 
designated ‘the beloved.” Fora thousand years it has been the 
seat of Christ’s Kingdom and the centre of the evangelizing efforts 
of the Church. Thus its record stands out in strong contrast with 
that of the earthly Jerusalem, which according to our author “is 
called spiritually Sodom and Egypt” (xi. 8). As such it rightly 
perished at the hands of the antichristian power of Rome. But 
far other is the destiny of “the beloved city.” When Gog and 
Magog have been destroyed by fire and Satan cast down into 
the lake of fire, the Holy City, which had come down from 
heaven, is presupposed to be withdrawn from the sphere of the 
former heaven and the former earth, and after that it has itself 
been renewed (observe xxl. 2, τὴν πόλιν τὴν ἁγίαν ᾿Ιερουσαλὴμ 
καινήν) to return from heaven from God to the new earth. 

That an assault on Christ and the Holy City should be 
deemed an inconceivable event by a few scholars can only be 
due to their want of acquaintance not only with Jewish and 
Christian Apocalyptic but even with the text of ourauthor. For 
in our author we find the Parthian kings making war upon the 
Lamb and the elect (xvii. 14), while in xix. το the kings of the 
earth and their armies levy war on Christ and His hosts from 
heaven (xix. 14). These passages refer to events at the initiation 
of the Millennial Kingdom. In 4 Ezra xiii., as in our text, the 
heathen nations (xiii. 5, 33, 34) assail the Messiah, who came 


XX. 9-11.]} |§ THE GREAT WHITE THRONE ΙΟῚ 


flying with the clouds of heaven (xiii. 3) and brought with Him 
the Heavenly Jerusalem (xiii. 6, 35, 36), but with a flaming 
breath from His lips He burnt them all up so that there was 
nothing more to be seen of them “save only dust of ashes and 
smell of smoke” (xiii. 10-11, 38). We have here almost a 
perfect parallel to the account in our text from what was 
practically a contemporary Jewish source. For we have a 
supernatural Messiah, a Heavenly Jerusalem established on 
Mount Zion, an assault of the heathen nations, and _ their 
destruction by fire. There is, of course, one outstanding differ- 
ence between the two accounts, 2.6. that whereas these events are 
connected with the first advent of the Messiah in the Jewish 
document, they are incidents belonging to the second advent of 
Christ in the Christian Apocalypse. 

Likewise in 4 Ezra xli. 32-34 we have a description of the 
Messiah destroying the heathen nations — especially Rome. 
Similarly in 2 Bar. xl. 1 sq., lxxil. 2 sqq. That He is a super- 
natural Messiah whom the nations have attacked is to be inferred 
from the description in 4 Ezra xiii. 3°, 26, xiv. 9, and 2 Bar. 
xxx. 1. We have already become familiar with this conception 
of the Messiah in 1 Enoch xxxvii.—1xxi. 

κατέβη πῦρ ἐκ τοῦ οὐρανοῦ. Cf. Ezek. xxxviii. 22, πῦρ καὶ θεῖον 
βρέξω ἐπ᾽ αὐτὸν (τὸν Twy) καὶ ἐπὶ πάντας τοὺς μετ᾽ αὐτοῦ : xxxix. 6, 
ἀποστελῶ πῦρ ἐπὶ Τώγ, and the references given in the preceding 
note from 4 Ezra in exactly analogous circumstances: 2 Thess. 
i. 8, 11. 8; Asc. Is. iv. 18. So far as words go, a perfect parallel 
to κατέβη. . . αὐτούς is found in 2 Kings i. το. 

κατέφαγεν αὐτούς. All the hosts of Gog and Magog are 
burnt up—that is all the faithless upon the earth (see note 3 on 
8 above). At the close of 10 we are left to infer that the Holy 
City has withdrawn with all the faithful from the earth. There- 
upon follows the Judgment of the risen dead by God Himself, 
from whose presence the former outworn heaven and earth 
vanish into nothingness. 

10. 6 διάβολος 6 πλανῶν. Cf. xii. 9, 6 Σατανᾶς 6 πλανῶν: 
[xili. 14] xix. 20. ἐβλήθη εἰς τὴν λίμνην κτλ. Cf. xix. 20. ὅπου 
καί. Cf. xi. 8: also (for ὅπου without καί) ii. 13, ὅπου... ἐκεῖ, 
xii. 6, 14. Cf. xvii. 9. βασανισθήσονται (cf. ix. 5, xiv. το). 
ἡμέρας καὶ νυκτός (cf. iv. 8, vil. 15, ΧΙ]. 10, xiv. 11). εἰς τοὺς αἰῶνας 
τῶν αἰώνων (i. 6, 18, iv. 9, 10, V. 13, Vil. 12, x. 6, xi. 15, etc.). 

11-15. Vision of the great white throne and of Him who 
sat thereon. Disappearance of the former heaven and earth. 
Judgment of the dead. Death and hell cast into the lake of fire. 
This vision consists of four stanzas of three lines each. This 
vision has suffered at the hands of interpolators. 

11. εἶδον θρόνον μέγαν. As distinct from those mentioned in 


192 THE REVELATION OF ST. JOHN [XxX. 11. 


iv. 4, Xx. 4, this throne is designated μέγαν. Moreover, whereas 
God has assessors seated on adjoining thrones in Dan. vii. 9, 
here He judges alone. With this line and the text which refers 
to God we might compare Isa. vi. 1, “I saw the Lord sitting 
upon a throne .. . and His train filled the temple.” In our 
text there is not the same explicitness. God is referred to 
indeed under the unmistakable designation ὃ καθήμενος ἐπὶ τὸν 
θρόνον, but the place of the judgment is not specified. The latter 
is only natural; for before the judgment has taken place (12-15) 
the former heaven and earth have vanished into nothingness (11"°). 
Hence the great white throne is conceived as the only thing 
(save the Heavenly Jerusalem which was to be renewed) that 
survives the annihilation of all that belongs to the first heaven 
and the first earth, and as situated somewhere in illimitable 
space. It is before this great white throne that the risen soz/s 
clothed in spiritual bodies and unclothed, z.e. those of the 
righteous and of the wicked, appear. Since this throne was 
created before the world (Berisheth rab. i.), as the eternal place 
of God, it could well be conceived as surviving the world’s 
annihilation. According to 4 Ezra vii. 33 also, “the Most High 
shall be revealed upon the throne of judgment” after the first 
world has disappeared (vii. 31; see p. 198). It was different, 
however, in earlier Apocalypses, where the Messianic King- 
dom was everlasting on the present earth and was of necessity 
preceded by the Final Judgment. In such cases the Final Judg- 
ment took place upon the earth, and the throne of judgment was 
set up in Palestine, 1 Enoch xc. 20. In Joel iii. 2, 12, 14-16 
and 1 Enoch liii. 1 the valley of Jehoshaphat is the scene of this 
judgment and the agents are the angels (Joel iii. 13). 

The Final Judgment is reserved in our text for God Himself; 
but this Judgment has to do only wth the dead, or rather those 
risen from the dead, both good and bad, whereas the judgment of the 
living in xiv. 14, 18-20, xvii. 14, xix. 11--21, xx. 7-10 15 committed 
wholly to Christ. In assigning the Final Judgment exclusively 
to the Father even in this limited form (see, however, xxii. 13, 12) 
our author stands apart from the doctrine presented in John 
V. 22, οὐδὲ yap ὃ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν 
δέδωκεν τῷ υἱῷ, and Matt. vii. 22, 23, xvi. 27, xxv. 31-46; Acts 
“Vil.,.g1; 2, Cor. v. ro. .C£-1 Enoch aly, 3, lx. 2752, Bar 
Ixxiil. 2-6. On the other hand, God alone is mentioned in this 
relation in Matt. vi. 4, 6, 14, 15, 18, xvili. 35, while St. Paul 
sometimes ascribes the Final Judgment to God, Rom. xiv. το, 
and sometimes to Christ, 2 Cor. v. ro. 

λευκόν. This epithet may point to the absolute equity of the 
Judgment. Or since according to our text and 4 Ezra vii. 31 
the first world and all that belongs to it have vanished, and 


XX. 11-12. ] RESURRECTION OF THE DEAD 193 


according to 4 Ezra vii. 41-42, “there is neither sun nor moon 
nor stars . . . neither shining nor brightness nor light, but only 
the splendour of the glory of the Most High” (= my nas yt), the 
throne of God is lighted up with the splendour of the Shekinah, 
and hence it is the centre of light in the illimitable vastness of 
space. Whether this is so or not, it is the glory of God alone 
that lights up the universe. See note on τ. δόξαν τοῦ θεοῦ, 
xxi. 10; also xxi. 23, note. 

οὗ ἀπὸ τοῦ προσώπου ἔφυγεν ἡ γῆ Kal 6 οὐρανός. Cf. xvi. 20. 
When we take this line in connection with that which follows, it 
is clear that there is here taught the literal vanishing of the 
former heaven and earth into nothingness. As I have shown in 
my L£schatology*, 127-128, the older doctrine in the O.T. was the 
eternity of the present order of things. This was the received 
view down to the 2nd century B.c. From the 1st century B.c. 
onward in Judaism and Christianity, the transitoriness of the 
present heaven and earth was universally accepted. Cf. Mark 
ΧΙ. 31, 6 οὐρανὸς καὶ ἡ γῆ παρελεύσονται. 

From the words before us we must conclude that before the 
Judgment began both eaven and earth had vanished into 
nothingness. This conclusion is of great importance when we 
come to deal with 13. That this was a contemporary Jewish 
doctrine we find from 2 Enoch lxv. 6, “‘ when all creation visible 
and invisible . . . shall end, then every man goes to the great 
judgment.” See also 4 Ezra vii. 31-36 (in the note on 13 below) 
where the same view is taught. 

kat τόπος οὐχ εὑρέθη αὐτοῖς. See xii. 8 x. 

12. Since the verses that precede and follow 12 consist each 
of three lines, we naturally expect that 12 originally consisted 
of three lines also. When we examine the text we discover one 
or two disturbing glosses. When these are excised this verse is 
parallel in structure to that which precedes and that which 
follows it. But this verse should be transposed after 13, since 
it presupposes it. 

τοὺς νεκρούς, 2.6. the rest of the dead who had no share in the 
first resurrection. Only the dead appear before the great white 
throne. As Christ had judged the quick in a series of judgments 
(see note on 11), so God Himself judges all the dead save those 
who had part in the first resurrection. From 11 taken in con- 
junction with 13 it is to be concluded that our author has no 
thought here of a bodily resurrection—save in the case of the 
righteous dead, who would naturally as in 1 Cor. xv. appear in 
their spiritual bodies. As regards the wicked, however, the 
case is different. ‘These would appear simply as disembodied 
souls—“ naked ”—in a spiritual environment without a body— 
without the capacity for communication with or means of expres- 

VOL. 11.—13 


194 THE REVELATION OF ST. JOHN [XX. 12-18. 


sion in that environment. Every wicked soul, therefore, would 
be thus shut up within itself and form its own hell even before 
it was cast into the lake of fire. 

[rods μεγάλους καὶ τοὺς μικρούς] Elsewhere our author 
writes τοὺς μικροὺς καὶ τοὺς μεγάλους : cf. xi. 18, xiii, τό, xix. 5, 
18 (the usual order in the O.T.). But he may have here deliber- 
ately changed the order to emphasize the judgment which awaits 
the great ones of the earth, and which they so often escaped on 
earth. In the O.T. the order τ. pey. καὶ τ. μικρούς is found in 
Jonah iii. 5, but in τ Sam. v. 9; Jer. Vi. 23, xxxi 343, Psi sca 
13 we have the usual order τοὺς μικροὺς καὶ τοὺς μεγάλους. 

καὶ βιβλία ἠνοίχθησαν. These books contain a record of all 
that men have done: cf. Dan. vii. το, βίβλοι ἠνοίχθησαν : 
1 Enoch? xc. 20, “ The other took the sealed books and opened 
those books before the Lord of the Sheep”; 4 Ezra vi. 20, “The 
books shall be opened before the face of the firmament”; 2 Bar. 
xxiv. 1, ‘Behold the days come and the books shall be opened 
in which are written the sins of all who have sinned”; Asc. 
Isa. ix. 22. On these books see my note on 1 Enoch? xlvii. 3, 
which deals with three distinct classes of heavenly books, two of 
which are mentioned in our text. 

καὶ ἄλλο βιβλίον ἠνοίχθη ὅ ἐστιν τῆς ζωῆς. This book is the 
register of the righteous. Cf. 1 Enoch xlvii. 3, “The books of 
the living were opened before Him” (see note zm /oc.; also on 
iii. 5 of the present text). The explanatory clause looks like a 
gloss. Seeing that this book has already been mentioned with 
the article in iii. 5, xiii. 8, xvii. 8, such a clause is needless at all 
events. The relation of the book of life and the books is well 
stated by Alford. These “books and the book of life bore 
independent witness to the fact of men being or not being among 
the saved: the one by inference from the works recorded: the 
other by inscription or non-inscription of the name in the list. 
So the books could be as the ‘ vouchers’ for the book of life.” 

[κατὰ τὰ ἔργα αὐτῶν]. This phrase is a mere tautology here. 
It is interpolated from 13, where it rightly occurs. If the dead 
are judged, ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις, that is the same 
thing as saying ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν (13). 

18. This verse should be transferred before 12. 


καὶ ἔδωκεν t ἧ θάλασσα ἴ τοὺς νεκροὺς τοὺς ἐν ἡ αὐτῇ, 

‘ Sie bid on ‘ ‘ ‘ > > ~ 
καὶ ὁ θάνατος καὶ 6 adyns ἔδωκαν τοὺς νεκροὺς τοὺς ἐν GUTOLS, 
καὶ ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτοῦ. 


This stanza betrays in its present form a hopeless confusion of 
thought, which can only be due to deliberate change of the text. 
The context cannot admit of a resurrection of the physical body 
from the sea—seeing that the sea and everything pertaining to it 


ΧΧ. 13.] THE RIGHTEOUS WITH SPIRITUAL BODIES 195 


had vanished. And yet this is the only natural meaning of 133. 
Hence, if 13° is original and we hold fast to the natural sense, 11° 
cannot be original. But the originality of 11° cannot be ques- 
tioned, for xxi. 44, 5 presuppose it. Accordingly we must either 
interpret 13* in a wholly non-natural sense as defining not the 
place of departed souls but the means by which certain men 
perished, z.e. the sea, and 13° as giving the intermediate abode 
of αἱ souls, which had died on sea or land, save only those of 
the martyrs. The general sense then would be: all souls together 
with their bodies—even those lost at sea (13°)—are given up by 
Hades for judgment before the great white throne. 

But it is only by a quite illegitimate tour de force that such a 
meaning can be wrested from the words. 135 clearly presup- 
poses the sea at once as existing and delivering up the Jodzes 
that had been engulfed in it, at the same time that Hades 
is represented as delivering up the sow/s that were init. Body 
and soul would thus be reunited. The only natural meaning, then, 
of 13 is in conflict with the unmistakable statement in 11° that 
sea is now non-existent, and with the presupposition that underlies 
the entire book, z.e. that the wicked rise as disembodied souls 
(see additional note on vi. r1).!_ Only the righteous are to possess 


1 The doctrine of a bodily resurrection is consistently taught in 1 Enoch 
xxxvii.—Ixxi. There the general resurrection takes place before the Judgment, 
while the former heaven and the former earth still subsist. In lxi. 5 we find 
an account of the resurrection of 


‘* Those who had been destroyed by the desert, 
And those who had been devoured by the beasts, 
And those who had been devoured by the fish of the sea.” 


Here quite distinctly a physical resurrection is described. Further in the 
same work in li. 1 the body and soul are raised separately and reunited at the 
Final Judgment. In the case of the righteous a transformation of the physical 
body into a spiritual is presupposed in the rest of this section (lxii. 15, 16). 


‘*And in those days shall the earth also give back that which was 
entrusted to it, 
And Sheol also shall give back that which it has received, 
And hell (= Abaddon) shall give back that which it owes.” 


Cf. also Ps.-Philo, de Bzbléc. Antiquztatzbus, 111. 10: 


‘© Reddet infernus (= Hades) debitum suum, 
Et perditio (= Abaddon) restituet paratecen suam, 
Ut reddam unicuique secundum opera sua.” 


There is a remarkable parallelism here with our text (13). The doctrine 
of a physical resurrection is enforced dogmatically in 2 Bar. xlix.-li. and 
Sanh. 915. This was the orthodox Rabbinic belief, and it is expressed in the 
ancient Benediction (Ber. 60°) still recited by the pious Jew every morning: 
“Ὁ my God, the soul which Thou gavest me is pure: Thou didst create it 

. and Thou wilt take it from me, but wilt restore it unto me hereafter . . . 
Blessed art Thou, O Lord, who restorest souls to dead bodies” (see Singer, 
Authorised Daily Prayer Book—Hebrew and English, p. 5). 

But this crass materialistic doctrine does not belong to the N.T. Sucha 


196 THE REVELATION OF ST. JOHN [XX. 18. 


bodies, 2.6. spiritual bodies. Finally, Sheol in our author is the 
abode, not of righteous but of wicked or indifferent souls. 
As we shall see presently, righteous souls (save those of the 
martyrs) were preserved in “‘ the treasuries.” 

Hence we conclude that in ἡ θάλασσα τοὺς νεκροὺς τοὺς ἐν 
αὐτῇ there is a deliberate change of τὰ ταμεῖα into ἡ θάλασσα in 
order to introduce the idea of a physical resurrection. These 
ταμεῖα (or “ treasuries”) contained the souls of the righteous 
(with the exception of the martyrs who were already in heaven), 
whereas ἅδης was the abode of the wicked souls. Thus we 
should have: 


“ And the treasuries gave up the dead that were in them, 
And death and Hades gave up the dead that were in 
them 
And they were judged every man according to their works.” 


Our text thus, like the Pauline Epistles, teaches a resurrec- 
tion of persons (“the dead” so called), not a resurrection of 
dead bodies even though in company with souls. The person- 
ality of the righteous is complete—the soul clothed with a spiritual 
body: the personality of the unrighteous is incomplete—the soul 
is without a body—without the power of expressing itself or 
receiving impressions from without. Sin is ultimately self- 
destructive. 

That such deliberate perversions of the text took place early 
—probably in the znd century a.p.—I shall show presently. 
In the meantime it is our task to prove that in apocalyptic circles, 
to which our author belonged, it was the accepted belief that the 
souls of the righteous were preserved in certain “ treasuries.” 
The word “treasuries” (in the Latin of 4 Ezra promptuaria, and 


in the Syriac of 4 Ezra and 2 Baruch 1: .9}) clearly goes back 


y 
to the Hebrew Do ¥)8, which is used also in the Talmud occasion- 
ally in this sense, and which in the Midr. rabba on Ecclesiastes 
iii. 21 (Weber?, 338) is said to be placed in the heavenly height. 
These treasuries are first referred to in 1 Enoch c. 5, though not 
by name: 


“And over all the righteous and holy He will appoint 
guardians from among the holy angels, 
To guard them as the apple of an eye, 


doctrine has no part in the Pauline Epistles, Hebrews, or in the Fourth 
Evangelist, nor does it find any countenance in our author, though it was 
enforced by many of the Fathers in the Christian Church from the 3rd century 
onward in opposition to Gnosticism, and other more legitimate doctrines 
within the Church on this question. 


— ἾΣΣ 


XX.13.] THE WICKED—DISEMBODIED SOULS 197 


Until He makes an end of all wickedness and all sin, 
And though the righteous sleep a long sleep, they have 
nought to fear.” 


To these treasuries only the souls of the righteous were 
admitted. From this passage in 1: Enoch (early in the rst 
century B.c.) we come down to two Jewish works practically 
contemporary with our author, ze. 2 Bar. and 4 Ezra. In 
2 Bar. xxi. 23, we have a remarkable confirmation of the 
above emendation of 13°; for in xxi. 23 the angel of death is 
mentioned, then Sheol as the intermediate abode of wicked souls, 
and then the treasuries of the souls of the righteous. These 
treasuries are to be opened after the close of the Messianic 
Kingdom, 2 Bar. xxx. 2, and the souls of the righteous to come 
forth at the Final Judgment. In 4 Ezra iv. 41-42 we find a 
second confirmation of the above restoration of 13°. 

“ And he said unto me: Sheol and the treasuries of souls are 
like the womb: 42. For just as she who is in travail makes haste 
to escape the anguish of the travail; even so do these places 
hasten to deliver what has been entrusted to them from the 
beginning.” Here as Sheol (cf. viii. 53) is the abode of unright- 
eous souls, so the treasuries are the abode of righteous souls (cf. 
iv. 35, vii. 80). These treasuries were to restore the souls of the 
righteous at the Final Judgment, vii. 32,95. These treasuries are 
likewise designated “habitations” (habitacula: cf. ‘mansions ” 
or “abiding places,” μοναί, John xiv. 2) in vil, 85, 101, 121. 

We have thus proved that towards the close of the rst century 
A.D. as well as earlier and later the souls of the righteous were 
conceived of as being guarded and at rest (cf. 1 Enoch c. 5; 
4 Ezra vii. 95) in certain places called “treasuries,” and that 
from these the souls of the righteous came forth at the Final 
Judgment. 

Such a conception as the above would suit our text perfectly ; 
for the Final Judgment has come, and since it is a judgment both 
of the righteous and the wicked, we expect some reference to the former 
in our text. By the proposed restoration we recover this reference. 

But the evidence in favour of this restoration is not yet 
complete. For an examination of our author’s use of the word 
adns shows that he uses it in a bad sense as the temporary abode 
of wicked souls. This is evident from the next verse (xx. 14), 
where it is said that death and Hades are cast down into the 
lake of fire. Hence ἅδης bears no neutral complexion in our 
author. Had it done so, it would simply have vanished into 
nothingness like the earth (11°), but it is hurled into the abyss 
where Satan and his servants are tormented for ever and ever. 

Thus, unless the text is restored as above suggested, there 


198 THE REVELATION OF ST. JOHN [XX. 13. 


would only be a judgment of wicked souls, but by the above 
restoration we have a General Judgment of the righteous and the 
wicked. 

It is significant that in 4 Ezra vii. 31-36 we find an analogous 
depravation of the text with a like object, that is, to introduce 
the idea of a physical resurrection. As might be expected, the 
thought of the text is thereby hopelessly confused. In vii. 31--36 
we have a description in couplets of the new heaven and the 
new earth taking the place of the old which as corruptible ad 
passed away. 


31. “ And it shall be that after seven days the Age, 
which is not yet awake, shall be aroused, 
And that which is corruptible shall perish.” + 
ee ὦ . . . . . . . . 
32°. And the treasuries shall restore those that were committed 
unto them. 
33. And the Most High shall be revealed upon the throne 
of judgment.? 
And compassion shall pass away 
And longsuffering shall disappear.’ 
34. But judgment alone shall remain, 
Truth shall stand and faithfulness flourish. 
35. And recompense shall follow, 
And the reward be made manifest.” 


Box, following Kabisch, has through a strange misconception 
obelized 32° as an interpolation. But manifestly 32°” is the 
intruder. 

ἔδωκεν... ἔδωκαν. Here διδόναι is used absolutely like jn) = 


1 Here a couplet has been displaced and another interpolated to introduce 
the idea of a physical resurrection. 


32". ‘‘ And the earth shall restore those that sleep in her, 
>, And the dust those that are at rest therein.” 


Seeing that the new world has already displaced the old in 31 this couplet 
is wholly at variance with the context. Its aim is toassert the resurrection of 
the body, to rejoin the souls which come forth from the treasuries, 32%. But 
since the treasuries are prepared for righteous souls only (cf. iv. 35, vii. 80, 
95; 2 Bar. xxi. 23, xxx. 2; 1 Enoch c. 5) the text would then teach only a 
resurrection of the righteous. But every couplet that follows proves that we 
have here a general resurrection. The lost couplet clearly spoke of Sheol 
giving up the souls of the wicked for judgment, as the treasuries in 32° yield 
up the souls of the righteous. 

* The Syriac here interpolates ‘‘ And then cometh the end” against all the 
other versions. 

8 The Syriac adds “" And pity shall be afar off” against the Latin and the 
first Arabic versions. The Syr. is supported by the Eth. and Arab*. The 
line appears to be a doublet. 


XX. 13-15. | THE SECOND DEATH 199 


“to give up.” It is not a classical use, nor so far as I am aware 
a Hellenistic one. 

ὁ θάνατος καὶ ὁ ἅδης. As pointed out in the preceding note, 
adys can be here ‘only the abode of unrighteous souls (as in 
1 Enoch Ixiii, 10 xcix. 11, citi. 7; Pss. Sol. xiv. 6, xv. 11), seeing 
that in the next verse it is cast into the lake of fire. Death and 
Hades have already been found together in i. 18 (z.), vi. 8: also 
in Ps.—Philo, De Bzb/. Antiquitatibus. In the latter work the 
destruction of death and Hades are followed as in our text by 
the creation of a new heaven and a new earth. 


“Et extinguetur mors, 
Et infernus (= Hades) claudet os suum... 
Et erit terra alia et caelum aliud.” 


The alia and aliud here obviously go back to érepos which as 
distinguished from ἄλλος involves a distinction 1 in kind. While 
ἄλλος simply asserts the negation of identity, ἕτερος asserts the 
negation of likeness in kind. In 2 Bar. xxi. 23, when Sheol 
and the treasuries have yielded up the souls in them, the new 
world promised by God was to be manifested, xxi. 25. This 
accords with the order of events in our text, xx. 13, xxl. I. 
In 2 Enoch lxv. to it is said that “all corruptible things shall 
pass away, and there shall be eternal life.” 

ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν. Cf. il. 23; Ps. xxvili. 4, 
teil. 13); Jer: ἀντὶ 16; Matt.’x. 22, 22: 

14-15. These two verses originally formed the concluding 
stanza of this section. The text as it stands is impossible. 
The statement otros ὃ θάνατος δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός 
can only be made in reference to human beings, who have 
undergone the first death, ze. the physical one. Hence, if it 
belongs to the text, it does not do so in its present position. 
Here, though a number of cursives, the Sahidic Version and 
Primasius omit this line, the grounds for its rejection in its 
present position are not to be sought in textual evidence, since 
its intrusion is anterior to all such evidence. The real grounds 
for its rejection are that the statement is absolutely devoid of 
meaning. Even if death and Hades be regarded as persons, we 
cannot conceive (cf. Haussleiter, Die Lateinische Apocalypse, 213) 
how the words 6 θάνατος ὃ Degas can be applied to them. 
Moffatt suggests that this line was displaced from its original posi- 
tion after 15. There are, in fact, only these two alternatives. Either 
(1) the line is to be rejected as a gloss, and we must read as follows: 

καὶ ὁ θάνατος καὶ 6 ἄδης 

ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός, 

καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος 

ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός. 


200 THE REVELATION OF ST. JOHN =[XXI. $1. 


Or (2) what appears here as the first and second lines must be 
read as the first, and what appears here as the third and fourth 
lines must be read as the second, and οὗτος 6 θάνατος ὃ δεύτερός 
ἐστιν, ἡ λίμνη τοῦ πυρός be read as the third. This latter arrange- 
ment is not free from serious objections. These are two. 
First, there does not appear any reasonable ground for the 
misplacement of the clause. In the next place, the clause in 
itself is an unmeaning mis-statement. The lake of fire is not 
the second death, but the second death is the lot of those who 
are cast into the lake of fire. The right definition of the second 
death is given in xxi. 8. The present writer, therefore, regards 
the clause as originally a marginal gloss drawn from xxi. 8 and 
subsequently incorporated into the text. 

14. ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. Cf. 10, xix. 20; Petr. 
Apoc. ὃ, λίμνη τις ἦν μεγάλη πεπληρωμένη βορβόρου dNeyoeeee 
ἐν ᾧ ἦσαν ἄνθρωποί τινες ἀποστρέφοντες τὴν δικαιοσύνην. 

Τοῦτος ὁ ὃ θάνατος kth.] See note above and cf. xxi. 8. 

15. ἐν τῇ βίβλῳ τῆς ζωῆς κτλ. Cf. xxi. 27, iii. 5, note. τὴν 
λίμνην τοῦ πυρός. See note on ix. 1 on the significance of this 
phrase. 


CHAPTER XXL. 5%, 44, 5°, 6%, 1-4, XXII. 3-5. 
-INTRODUCTION. 


The New Heaven, the New Earth, and the New Jerusalem, 
with tts blest inhabitants. 


§ 1. Now that all evil has been destroyed for ever, and all 
evil agents have been cast into the lake of fire, that the former 
heaven and earth have vanished, the final judgment brought 
to a close, and death and Hades destroyed, God creates a new 
heaven and a new earth, and summons into being the New 
Jerusalem. In this city, which would never know tears, nor 
grief, nor crying, nor any pain nor curse, God will dwell with 
men, and His throne, which is also that of the Lamb, will be 
in it, and His servants, whose character, as God’s own possession, 
shall henceforth be blazoned on their brows, shall serve Him and 
they shall see His Face. And God will cause the light of 
His Face to shine upon them in perpetual benediction, and 
they shall reign for ever and ever. 

That this section was written by our author is undeniable. 
It forms the natural climax and the fitting close to all that has 
gone before, and the nature of the blessedness of the new 
heaven and the new earth and the new city is in keeping with 
all that is foreshadowed in the earlier visions of the Seer. The 
diction and the idiom are our author’s. 


XXI. § 2.] DECLARATION OF GOD 201 


§ 2. Diction. 


XXI. 44. τὰ πρῶτα ἀπῆλθαν: for this use of ἀπελθεῖν cf. 
ix. 12, Xi. 14, XXi. I. παρελθεῖν is used in this connection 
in Synoptics and St. Paul: cf. Mark xiii. 31 = Matt. xxiv. 35 = 
Luke xxi. 33; 2 Cor. v. 17, τὰ ἀρχαῖα παρῆλθον. 

5°. καινὰ ποιῶ πάντα. These words summarize the action of 
God on the world. The faithful receive a new name, ii. 17, 
111. 12; they sing a new song, v. 9, xiv. 3; and a new heaven, 
earth, and a new city are created to be their habitation, 
2. Ba ORF 

6*, yéyovay. Cf. xvi. 17, φωνὴ... λέγουσα Τέγονεν. 

1. ὁ πρῶτος οὐρανός. For this position of πρῶτος cf. il. 5. 
ἀπῆλθαν. See note on xxi. 44 above. 

2. τὴν πόλιν τ. ἁγίαν: cf. xxi. το. Ἰερουσαλὴμ καινήν: cf. 
ill, 12. καταβαίνουσαν ἐκ τ. οὐρανοῦ ἀπὸ τοῦ θεοῦ : cf. iii. 12, 
ΧΧΙ. IO. ἡτοιμασμένην ὡς νύμφην : cf. xix. 7. 

8. φωνῆς μεγάλης ἐκ τοῦ θρόνου : cf. xvi. 17, XIX. 5. σκηνώσει: 
cf. vil. 15, ΧΙ]. 12, xiii. 6. αὐτοὶ λαοὶ αὐτοῦ ἔσονται καὶ αὐτὸς 
ἔσται θεὸς αὐτῶν : cf. xxi. 7}, 

4*>, ἐξαλείψει κτλ. : cf. vii. 17. οὐκ ἔσται ἔτι: οἵ, xxii. 3, 5. 
πόνος : Cf. Χν]. Io, II. 

XXII. 8. οὐκ ἔσται ἔτι: cf. xxi. 45. ὁ θρόνος τοῦ θεοῦ καὶ τοῦ 
ἀρνίου : Cf. xxii. I. ot δοῦλοι αὐτοῦ λατρεύσουσιν : cf. vil. 15. 

5. οὐκ ἔχουσιν χρείαν φωτὸς λύχνου κτλ. : Cf. xxi. 23. βασιλεύ- 
σουσιν εἰς τ. αἰῶνας τ. αἰώνων : cf. xx. 4. 

Ldiom. 

Johannine: KXII. 4. τὸ ὄνομα αὐτοῦ ἐπὶ τῶν μετώπων : see 
notes on Vii. 3, xili. τό. 

5. οὐχ ἔχουσιν χρείαν. .. φῶς ἡλίου: cf. iii. 17 for this 
extraordinary construction, φωτίσει ἐπ᾽ αὐτούς: a pure 
Hebraism: see note zz Joc. Contrast construction in xviil. 1, 
ΣΧΙ. 22. 

Non-Johannine: KXI. 5. ὁ καθήμενος ἐπὶ τῷ θρόνῳ : see note 
on iv. 2. 

God will Create the World afresh—Heaven, Earth, and the 
Holy City. This New Jerusalem—which is not created till after 
the Millennial Kingdom—is always spoken of as belonging to 
the future (7.6. every verb is in the future): whereas the Jerusalem 
described in xxl. 9—xxil. 2, 14-15, 17 is described as already 
existing, though as yet in heaven. 

XXI. 5%, 4, δὴ, God’s Declaration at the close of the Final 
Judgment. 

“ The former things have passed away: 
Behold I make all things new.” 


We have already (see pp. 151-153) shown that xxi. 1-4° and 


202 THE REVELATION OF ST. JOHN [XXI. 5, 4. 


xxli. 3-5 belong together and form a description by the Seer of 
the New Jerusalem which is to be the eternal abode of the 
blessed. This poem consists of six stanzas, the first two of 
three lines each and the remaining four of four lines each. 
Next, since it is obvious that xxi. 4°, 5°” do not really belong to 
what follows nor yet to what precedes in the present text, these 
dislocated lines, as representing the words of Him, from whose 
presence the former heaven and earth had vanished into nothing- 
ness, who has just judged the world (xx. 11-15), and who has 
cast all wickedness into the lake of fire, at once claim their 
rightful position as forming the close of the first creation and 
the beginning of the new. 


5*. καὶ εἶπεν 6 καθήμενος ἐπὶ ἵ τῷ θρόνῳ Tf, 
4°. τὰ πρῶτα ἀπῆλθαν, 

Deis ὃ A a a , 

5°. ᾿Ιδοὺ καινὰ ποιῶ πάντα. 


This restoration of the order of the text is supported by the 
remarkable parallel in 2 Cor. v. 17, εἴ τις ἐν Χριστῷ, καινὴ κτίσις" 
τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά. St. Paul here, it is true, 
refers to the new or spiritual creation of the individual. But in 
this respect man is a microcosm—an epitome of the universe or 
the macrocosm. 

δ᾽. καὶ εἶπεν. The Speaker here as in i. 8, xvi. 1, 17, is 
God Himself, and He speaks, not to the Seer—hence no pox is 
added as generally elsewhere in our author: cf. vii. 14, xvii. 7, 
xxl, 6, xxli. 6—but to the entire world of the blessed. The words 
are most probably conceived as pronounced from the great white 
throne at the close of the Final Judgment. 

ἡ ἐπὶ τῷ θρόνῳ. We have an error here traceable probably 
to the disciple of the Seer who edited xx. 4-xxii, When he 
makes an addition, he generally makes a mistake. Cf. xix. το, 
προσκυνῆσαι αὐτῷ, which should be αὐτόν. Weshould, of course, 
have ἐπὶ τὸν θρόνον : see iv. 2, note. 

The words 6 καθήμενος ἐπὶ τ. θρόνον go back to xx. 11, where 
God is so described at the beginning of the Final Judgment. 
Now that character has attained finality and all men have 
entered on the issues of their conduct, and death and Hades 
have come to an end, He that sitteth on the throne makes the 
solemn pronouncement with regard to all that the past: τὰ 
πρῶτα ἀπῆλθαν. The first world and all that essentially belongs 
to it as distinct from the second and spiritual world have 
vanished for ever. 

4". τὰ πρῶτα ἀπῆλθαν. With τὰ πρῶτα cf. xxi. 1, ὃ yap πρῶτος 
οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν. With ἀπῆλθαν cf. ix. 12, 
ΧΙ. 14, ΧΧΙ. I. That τὰ πρῶτα ἀπῆλθαν is to be taken im- 
mediately in connection with ᾿Ιδοὺ καινὰ ποιῶ πάντα is obvious 


ΧΧΙ. 5.] THE NEW CREATION 203 


in itself. But there is some external evidence that confirms the 
combination of 4° and 5°; for, while it is recognized on all 
hands that Isa. xliii. 18, 19 was in the mind of our author here, 
we find on turning to this passage that the two main ideas in 
4 and 5° are already brought together (though in a more 
primitive and limited form), and set forth as a divine utterance 
as here: 

18. μὴ μνημονεύετε τὰ πρῶτα 

καὶ τὰ ἀρχαῖα μὴ συλλογίζεσθε" 
19. Ἰδοὺ ἐγὼ ποιῶ καινά. 


The two ideas are also brought together in 2 Cor. v. 17, τὰ 
ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά. 

5°. ᾿Ιδοὺ καινὰ ποιῶ πάντα. On the idea of a new heaven and 
a new earth cf. Isa. Ixv. 17, xvi. 22; Ps. cil. 25-26: see note on 
xxii. 1 of our text. But in the current Apocalypses this idea 
was a familiar one. Thus in 1 Enoch xci. 16 (before 170 B.c. ?) 
we find: 

“The first heaven shall depart and pass away, 
And a new heaven shall appear ” ; 


in lxxii. 1 (before 110 B.c.): “Till the new creation is accom- 
plished which dureth till eternity”; in xlv. 4 (94-64 B.c.): 


* And I will transform the heaven and make it an eternal 
blessing and light, 
And I will transform the earth and make it a blessing” ; 


Jub. i. 29 (before 107 A.D.): “From the day of the creation till 
the heavens and the earth are renewed”; also in 2 Bar. lvii. 2 
(before 70 A.D.): 


‘“‘ And belief in the coming judgment was then generated, ” 
And hope of the world that was to be renewed was then 
built up, . 
And the promise of the life that should come hereafter was 
implanted ” ; 


xliv. 12 (after 70 a.p.): “And the new world which does not 
turn to corruption those who depart to its blessedness ” ; xxxii. 6: 
“When the Mighty One will renew His creation”; 4 Ezra vii. 
75: “Until those times come in which Thou shalt renew Thy 
creation.” In the N.T. cf. Matt. xix. 28; Acts ili, 21; 2 Pet. iii. 
13. The passage in Barnabas vi. 13 (λέγει δὲ κύριος ᾿Ιδοὺ ποιῶ τὰ 
ἔσχατα ws τὰ πρῶτα) has nothing in common with our text. 

5°. [καὶ λέγει" Γράψον ὅτι οὗτοι οἱ λόγοι πιστοὶ Kat ἀληθινοί 
εἰσιν], As these words cannot be assigned to God, they are 
assigned to an angel. But if we accept this explanation we 
should here have an instance of bathos—an error in style of 


204 THE REVELATION OF ST. JOHN [ΧΧΙ. 5-6, 1. 


which our author is never guilty. When God Himself declares 
in the hearing of the Seer that He recreates the world, His 
words do not require to be confirmed either directly or indirectly 
by any angel or archangel. The clause οὗτοι οἱ λόγοι. .. 
ἀληθινοί is repeated from xxii. 6, where it is full of significance 
in the mouth of Christ. ὅτι may (1) introduce a statement or 
(2) give a reason. But it is not used in the first sense elsewhere 
in our author after ypawov, cf. ii. 1, 8, 12, 18, ili. 1, 7, 14, 
xiv. 13. Even if we take it in the second sense (“‘ because”) 
the bathos of the statement still remains unrelieved. Hence 5° 
appears to be an interpolation. That Christ should solemnly 
authenticate the truth of these visions in xxii. 6 is wholly fitting. 

[6% καὶ εἶπέν μοι Γέγοναν.)] Cf. xvi. 17. See note’on xxi. 5° 
(English translation: see vol. 11. 443, note 3). An interpolation ? 
If original, the words come from God or from the ange/us interpres. 
The Seer hears God’s first declaration: “‘ Behold I make all things 
new,” and following immediately thereupon the words: “ They 
have become (new).” After this the Seer sees the new heaven 
and the new earth and the New Jerusalem (xxi. 1—4?"°, xxii. 3-5). 
On the form yéyovav see Blass, Gram. p. 46. 

XXI. 1- 4500 XXII. 3-5. The vision of the new heaven and 
the new earth and the descent of the New Jerusalem adorned as a 
bride for her husband. God is to tabernacle with men, and never 
more is there to be grief or pain or tears or death, and ‘all the 
faithful are to reign for ever and ever. 

1. εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν. On the meaning of 
καινός ἃ5 distinguished from νέος see iii. 12, note. On the new 
heaven and the new earth see the note on xxi. 4° above, p. 203. 
In Isa, Ixv. 17 the actual phrase used by our author is found: 
“For behold I create a new heaven and a new earth” 
(AWIN YAN) OwIN OMY KN 22775) where the LXX has ἔσται 
yap ὃ οὐρανὸς Kavos καὶ ἣ γῇ καινή, Wetstein quotes the 
Debarim rab. 5. xi.: “Cum Moses ante obitum oraret, coelum 
et terra et omnis ordo creaturarum commotus est. Tunc 
dixerunt: Fortasse adest tempus a Deo praestitutum, quo 
renovandus est orbis universus (wnby ns vit). Exivit autem 
vox dicens illud tempus nondum advenisse.” See Volz, 296 sqq. ; 
Bousset, Rel. d. Jtidenth. 268 sq. 

ὃ γὰρ πρῶτος οὐρανὸς καὶ κτλ. This disappearance of the 
first heaven and the first earth has already been referred to: 
cf, xx. 11" 

καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι. The earliest parallel to this 
statement is found in Test. Levi (109-106 B.c.), iv. 1: “ Now 
know that the Lord shall execute judgment upon the sons of 
men. Because when the rocks are being rent... and the 
waters dried up.” Next in the Assumption of Moses, x. 6: 


ΧΧΙ. 1-8.]} VISION OF THE NEW JERUSALEM 205 


‘* And the sea shall retire into its abyss, 
And the fountains of waters shall fail, 
And the rivers shall dry up.” 


Also i in Sibyll. Or. v. 150, 160, 447, ἔσται δ᾽ ὑστατίῳ καιρῷ ξηρός 
ποτε πόντος : Vili. 236, πᾶσα θάλασσα οὐκέτι πλοῦν gfe. All these 
passages point not wholly to any Semitic horror of the sea in 
itself, but in some degree perhaps unconsciously to its mytho- 
logical connection with the Babylonian myth of the Creation, 
in which the sea is the water monster Tidmat, the special 
opponent of the gods. The omission of the sea by John may 
thus be owing to its evil associations, many traces of which 
survive in the O.T. See articles Dragon, Leviathan, Rahab, 
Serpent, in the L£ucyc. Biblica. A remarkable parallel in 
Plutarch’s De 7166 et Osiride 7 should be observed. There the 
sea is regarded as an alien element in nature, fraught with 
destruction and disease: ὅλως δὲ καὶ τὴν θάλατταν ἐκ πυρὸς 
ἡγοῦνται καὶ παρωρισμένην, οὐδὲ μέρος οὐδὲ στοιχεῖον ἀλλ᾽ ἀλλοῖον 
περίττωμα διεφθορὸς καὶ νοσῶδες. 

2. τὴν πόλιν τὴν ἁγίαν ᾿Ἰερουσαλὴμ καινήν. This city is either 
wholly distinct from that described in xxi. 9-xxili. 2—the seat of 
the Millennial Kingdom—or it is that city wholly transformed 
and hence described καινήν : see xxi. 10, note. Since God 
re-creates all things, xxi. 5°, the Holy City is either transformed 
or created afresh as are the heaven and the earth. This city is 
clearly distinguished from that in xxi. 9-xxil. 2. In the latter 
the saints reign for a thousand years, and the tree of life stands in 
the street thereof in order that all who were worthy might eat 
thereof, that is, attain to immortality. But in this city there is 
no mention of the tree of life: it is not needed; for all its 
inhabitants are immortal (xxi. 4°) and reign with God for ever 
and ever (xxii. 5). With this New Jerusalem we might compare 
Heb. xii. 22, BU a decd a ἐπουρανίῳ : Gal. iv. 26, ἡ δὲ ἄνω Ἴερου- 
σαλήμ: and Phil. iii. 20, ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς 
ὑπάρχει. 

καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ. Cf. iii. 12, xxi. 1ο. 

ἡτοιμασμένην ὡς νύμφην. Cf. xxi. g; Isa. xlix. 18, [χ]. ro. 

τῷ ἀνδρὶ αὐτῆς. Cf. 2 Cor. xi. 2; Eph. v. 23. 

8. φωνῆς μεγάλης ἐκ τοῦ Opdvov. The throne is that in xix. 11. 
The speaker is probably one of the Cherubim. 


180d ἡ σκηνὴ Tod θεοῦ μετὰ τῶν ἀνθρώπων, 
καὶ σκηνώσει μετ᾽ αὐτῶν. 
The word σκηνή here has nothing to do with the Tabernacle 


(jv). For in Jewish writings there is no expectation of the 
restoration of the Zadernacle in the Heavenly Jerusalem. Its 


206 THE REVELATION OF ST. JOHN [XXI. 3. 


place is always taken by the Temple (cf. Weber’, 375-77). But, 
since our author expressly states (xxi. 22) that there will be no 
Temple in the Holy City, that is to be the seat of the Millennial 
Kingdom, it follows that he could not have looked for a restored 
Tabernacle in the New Jerusalem which was to be the everlast- 
ing abode of the blessed. The word σκηνή has already occurred 
twice. In xiii. 6 it means God’s dwelling, 2.6. heaven, or 
rather (?) “‘ His Shekinah” (see note iz /oc.). In xv. 5, where it is 
found a second time, we have seen that the text is either corrupt 
or interpolated ; for 6 ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ 
is an intolerable, because an unintelligible, expression. 

What, then, is the meaning of σκηνή here? The context 
appears certainly to favour the interpretation suggested by Dr. 
Taylor (Pirke Aboth®, p. 44). “The two (‘Shekinah’ and 
‘Memra’) are brought together by St. John . . . ὃ Λόγος σὰρξ 
ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν (John i. 14). The word σκηνή and 
its derivatives are chosen on account of their assonance with the 
Hebrew to express the Shekinah and its dwelling with men— 
compare especially Rev. xxi. 3: Ἰδοὺ ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν 
ἀνθρώπων καὶ σκηνώσει per αὐτῶν." Even in xiii. 6, where our 
author is adapting to a new situation an earlier source, the 
probability is that he gives a new meaning to the phrase τὴν 
σκηνὴν αὐτοῦ, 1.6. “ His Shekinah.” 

Moreover, in Lev. xxvi. 11 we have a confirmation of the 
above view. Here the Targum regards the Tabernacle simply 
as the manifestation of the divine presence. The Hebrew (‘nnn 
pD25n3 Dv») “1 will set my tabernacle among them”—LXX 
καὶ θήσω τὴν διαθήκην (F, σκηνήν) μου ἐν ὑμῖν ---ἰδ paraphrased by 
the Targ. Jon. 1)3.)8 “PY ΓΞ jn’), “I will set the Shekinah 
of My glory among you.” In the next verse we have “the 
glory of My Shekinah.” The word Shekinah which is used as 
a periphrasis for the divine name is closely associated with the 
conception of the divine glory (87p*, 7'S, Heb. “p') as we see 
from the last two passages and throughout the Targums. Cf. 
also Targ. Jon. on Gen. xlix. 1, “the glory of the Shekinah of 
Yahweh”: or simply “the glory of God” as in Onk. on Gen. 
xviii. 33. It is employed also as a rendering of “face” when 
used of God: cf. Deut. xxxi. 18, where 35 nbs (“I will hide 
my face”) is rendered 3 pbpx, “I will remove my Shekinah ”: 
and of “name” in the same connection: cf. Targums of Onk. 
and Jon, on Ex. xx. 24. 

In the Mishnah and Talmud the Shekinah is the mediator 
of God’s presence and activity in the world. Wherever ten 
persons pray together, the Shekinah is in the midst of them 
(Pirke Aboth iii. 9 (150-200 a.D.); Berach. 6*): also where 
three are gathered together to administer justice or where two 


ΧΧΙ. 3. | GOD DWELLETH WITH MEN 207 


meet to study the Law (Pirke Aboth iii. 9). Where a man and 
his wife lead a pious life the Shekinah is present. Before Israel 
sinned the Shekinah dwelt in each individual (Sota, 3°): and this 
relation was possible afterwards: cf. Pirke Aboth iii. 9. 

From the Shekinah proceeded a brilliancy or splendour (26. 
yt). In this the blessed were to share in the next word: cf. 
Berach. 17%, “ They delighted themselves in the brightness of 
the Shekinah (Ay*2wn WD O73). On this “ brightness,” which is 
apparently rendered by our author by δόξα, see note on xxi. 23. 

As our author thought in Hebrew, this line and the next 
would probably have run in his mind as 


pixn 32 oy o'nds nosy ΠῸΠ 
DADY jv 


σκηνώσει pet αὐτῶν κτλ. On σκηνοῦν used of the inhabitants 
of heaven, cf. xii. 12, xiil. 6: see also vii. 15. With the thought 
compare Lev. xxvi. 11, καὶ θήσω τὴν διαθήκην (F, σκηνήν : so 
Mass. ")3.}}}2) μου ἐν ὑμῖν... 12... καὶ ἔσομαι ὑμῖν θεὸς καὶ 
ὑμεῖς ἔσεσθέ μου λαός. Ezek. xxxvii. 27, καὶ ἔσται ἡ κατασκή- 
νωσίς μου ἐν αὐτοῖς καὶ ἔσομαι αὐτοῖς θεὸς καὶ αὐτοί μου ἔσονται 
λαός : xiii, 7; Zech. ii, 14 (10), vill. 3, κατασκηνώσω ἐν μέσῳ 
Ἰερουσαλήμ. 

λαοὶ αὐτοῦ. If this reading is original the idea appears to be 
the same as that underlying John x. 16, where though there is 
but one flock (ποίμνη) and one Shepherd, there are many folds 
(αὐλαί). Each λαός forms a fold in the flock, of which God is the 
Shepherd. Possibly, however, λαοί may simply mean as in the 
vernacular “people.” But John does not so use λαοί, and λαός 
seems to be the original reading. See crit. note on Greek text 
in loc. . 

καὶ αὐτὸς 7 ὁ θεὸς pet αὐτῶν ἔσται αὐτῶν θεός T. 

The above text appears in three forms in the MSS, and none 
of them is satisfactory. 1. That which is preserved in XQ and 
many cursives and omits αὐτῶν θεός can hardly be original, 
independently of its weak attestation; for not only is the 
parallelism against it (cf. also xxi. 7), but without αὐτῶν θεός the 
line becomes an otiose repetition of the idea in the first two 
lines. The preceding line, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, requires 
some such parallelism as θεὸς αὐτῶν. 

2. Since, then, the shortened form of the text in XQ cannot 
be accepted, we have next to consider that attested by A, vg, 51" 2 
—kal αὐτὸς ὁ θεὸς μετ᾽ αὐτῶν ἔσται αὐτῶν θεός. Although the line 
is rather full, the sense is not unsatisfactory = “ And He—God 
with them—shall be their God,” or “God Himself shall be with 
them—their God.” But this wxemphatic position of αὐτῶν before 
θεός (1.6. the vernacular use of the possessive pronoun—see 


208 THE REVELATION OF ST. JOHN [XXI. 3-4. 


Abbott, Gram. p. 419 544.) is against our author’s usage and is 
not what we expect here.! Since in the preceding line the αὐτοῦ 
in λαοὶ αὐτοῦ has its normal possessive force in this position, we 
should expect θεὸς αὐτῶν in the present line. As “they shall be 
His peoples,” so He shall be “their God.” 

3. Instead of αὐτῶν θεός, which is against our author’s usage 
and also against the context, which here requires a real possessive, 
P and some cursives read θεὸς αὐτῶν. This is the reading the 
context leads us to expect, but its attestation is of the poorest 
character. It can only, therefore, be regarded in the light of a 
scribal emendation. 

From the above examination of the MSS it follows that the 
original text has not been preserved in any MS. The corrupt 
readings appear to be due to the incorporation of what was really 
a marginal gloss on xxi. 3°", 4.6. ὁ θεὸς per αὐτῶν. The original 
may have been (4) καὶ αὐτὸς αὐτῶν θεὸς ἔσται, where the αὐτῶν 
would be emphatic owing to its proximity to αὐτός (see Abbott, 
Gram. p. 421, note 1), or (6) καὶ αὐτὸς ἔσται θεὸς αὐτῶν. In any 
case the sense would be: “And He will be their God.” The 
usage of our author would certainly be in favour of (4): cf. 
xis ἢ. 

4. καὶ ἐξαλείψει κτλ. See note on vii. 17. καὶ ὃ θάνατος οὐκ 
ἔσται ἔτι. The idea of this line—but not the diction—is suggested 
by Isa. xxv. 8%, “ He hath annihilated death for ever” (myn yba 
nyo), which section of Isaiah possibly belongs to the 2nd century 
B.c. Cf. 1 Cor. xv. 54, κατεπόθη ὃ θάνατος eis νῖκος. It will be 
observed that, whereas Aquila and Theodotion incorrectly render 
ny3b as an Aramaic phrase by εἰς νῖκος and the LXX by 


ἰσχύσας, our author gives the right sense in a paraphrastic form. 
For first century A.D. testimonies to the belief in the coming 
destruction of death, cf. 2 Enoch Ixv. ro, ‘ All corruptible things 
shall vanish and there shall be eternal life,” and 4 Ezra viii. 53; 
2 Bar. xxi. 23. See also Moed Qaton, ili. 9, where it cites Isa. 
xxv. 8. 

Since death is destroyed (cf. xx. 14), there is no longer any: 
need of the tree of life. All the faithful have won everlasting 
life. ‘There can be no more death, there can be only “more 
life and fuller.” 

οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι. Cf. Isa. 
xxxv. 10, li. rz, “and sorrow and sighing (Ms) ἢ.) shall flee 


1 αὐτῶν though occurring very frequently in our author is never elsewhere 
found in this unemphatic position in our text; nor is αὐτοῦ, αὐτῆς is found 
once in xviii. 5, but there in a source used by our author. gov is found 
several times in this position : see ii. 2, 19, notes. This unemphatic use of the 
genitive of αὐτός, though very frequent in the Fourth Gospel, does not belong 
to our author. 


XXII. 3-4. | BLESSED IMMORTALITY 209 


away.” In our text the subject consists of three elements, and 
so also does the LXX of Isa. xxxv. ro and li. 11, but the words 
of the LXX differ from those in our text, ἀπέδρα ὀδύνη καὶ λύπη 
καὶ στεναγμός. See also Isa. Ixv. τοῦ ; 1 Enoch x. 22, xxv. 6; 
2 Enoch Ixv. 8-9 (A), “They will live eternally, and then, 
too, there will be amongst them neither labour nor sickness nor 
humiliation nor anxiety nor need.” 

XXII. 85. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι. This verse forms 
the fourth line of the stanza, the first three lines of which—xxi. 
4**c__we have just dealt with. That this verse belongs to that 
stanza, not only the subject matter, but the very diction is 
evidence. Thus οὐκ ἔσται ἔτι, which is not found in our author 
outside the description of the New Jerusalem (xxi. 1-43¢, xxii. 
3-5), has already occurred twice in this stanza, 2.25. xxi. 405, The 
words themselves are based on Zech. xiv. 11 (Ny MT~Nd OM) 
but not on the LXX. The word κατάθεμα (syncopated from 
κατανάθεμα) means here, as the context shows, a curse, ze. an 
accursed thing, and not an accursed person. In itself κατάθεμα 
could mean the latter, as ἀνάθεμα (=D7N) can: cf. Gal. i. 8; 


> 
1 Cor Avi.) 22, Rom. ΙΧ, 7: 

καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου κτλ. On this conception 
of “the throne of God and of the Lamb,” see note on xxii. 1. 
Owing to the fact that in the next line only God the Father is 
spoken of, critics have inferred that καὶ τοῦ dpviov is here an 
intrusion. But, as I have shown in the note on xxii. 1, we find 
in 1 Enoch Ixi. 8, 9 an excellent parallel; for, though the Elect 
One (ze. the Messiah) is seated on God’s throne as Judge in 
lxi. 8, in lxi. 9 the praises of all present are addressed to God 
and not to the Elect One. Moreover, in our text, xx. 6°, the 
αὐτοῦ refers to only one of the two Divine Beings in 6% Cf. 
111, 21, which speaks of Christ as seated on God’s throne, while 
in 1. 19 the O.T. words of Yahweh are used by Christ as His 
own. ot δοῦλοι αὐτοῦ λατρεύσουσιν κτλ. Cf. vii. 15, note. 

4. ὄψονται τὸ πρόσωπον αὐτοῦ. Cf. Matt. v.8; Heb. xii. 14. 
This vision of God, which was withheld from Moses (Ex. 
XXXiil. 20, 23), 15 promised to the faithful in Messianic times in 
Jerusalem in T. Zeb. ix. 8, ὄψεσθε αὐτὸν ἐν Ἰερουσαλήμ---ἃ 
promise which appears also in Ps. Ixxxiv. 7 (LXX and Vulg.) 
ὀφθήσεται ὃ θεὸς τῶν θεῶν ἐν Σιών. But this is not the vision 
face to face that is designed in our text and also in 4 Ezra 
vii. 98. In the latter passage the vision of God constitutes the 
seventh and supreme bliss of the righteous. 


“They shall rejoice with boldness, 
Be confident without confusion, 
Be glad without fear ; 
VOL. 11 —14 


210 THE REVELATION OF ST. JOHN [XXII. 4-5. 


For they are hastening to behold the face of Him whom in 
life they served, 
And from whom they are destined to receive their reward in 


glory.” 


The capacity for such vision involves likeness of character: cf. 
1 John iii. 2. Moffatt aptly compares Plutarch (De Jside, 79), 
who writes that the souls of men after death “migrate to the 
unseen” and “hang as it were upon Him (God), and gaze with- 
out ever wearying, and yearn for that unspeakable, indescribable 
beauty.” 

καὶ τὸ ὄνομα αὐτοῦ ἐπὶ τῶν μετώπων αὐτοῦ. See notes on vii. 3, 
xi, 16, xiv. 1. Cf. also ii. 12. 

δ. καὶ νὺξ οὐκ ἔσται ἔτι. Darkness is at an end for ever. 
This clause appears to be the source of the corruption in xxi. 25. 
The expectation here expressed is not found in the O.T. but as 
regards heaven at all events is definitely taught in Philo, De 
Sosepho, 24: ei {yoo βουληθείη διακύπτειν εἴσω τις τῶν πραγμάτων, 
εὑρήσει τὸν οὐρανὸν ἡμέραν αἰώνιον, νυκτὸς καὶ πάσης σκιᾶς 
ἀμέτοχον, ἅτε περιλαμπόμενον ἀσ βέστοις καὶ ἀκηράτοις ἀδιαστάτως 
φέγγεσιν. Cf. also 2 Bar. xlvili. σο. But the conception in our 
text is infinitely finer. The light of the New Jerusalem is not 
due as in Philo to a multitude of unextinguishable and unadulter- 
ated lights, but to the light of God’s own presence—always and 
everywhere present. The conception could be deduced from 
Isa. lx. 19, ‘‘ The sun shall be no more: thy light by day; neither 
for brightness shall the moon give light unto thee; but the Lord 
shall be unto thee an everlasting light.” 

καὶ οὐχ ἕξουσιν χρείαν φωτὸς λύχνου καὶ φῶς ἡλίου. Cf. 
xxi. 23%. The future ἕξουσιν (A vg. 5} 3, Tic.) is to be preferred 
to ἔχουσιν. All the verbs in this description of the New Jerusalem 
(xxi. 1-4°*, xxii.) are futures. As contra-distinguished from the 
heavenly Jerusalem, that was already in being and was to come 
down from heaven for the Millennial Kingdom, the New Jeru- 
salem, which is not created till after its close, is not yet in being. 
As regards the former, observe the occasional present and past 
verbs in xxi. 9g-xxii. 2. The phrase φῶς ἡλίου (AP: φωτός & 
me 5} 2) had best be regarded as dependent on χρείαν. Such an 
irregularity is not unfamiliar in our author. In fact we have 
χρείαν ἔχειν with an acc. in iii. 17 and with a genitive in xxi. 23. 

Κύριος ὁ θεὸς φωτίσει ἐπ᾽ αὐτούς. The construction here 
(φωτίσει ἐπ᾽, XA, etc.) differs from that in xxi. 23, ἡ δόξα τοῦ θεοῦ 
ἐφώτισεν αὐτήν, and in xviii. 1, and the sense differs likewise. In 
xxi. 23 the meaning is clear: not the physical luminaries, the sun 
and moon, but “the glory of God did lighten” the Heavenly 
Jerusalem (cf. also xviii. 1). But here the Greek φωτίσει ἐπ᾽ 


ΧΧΊΙ. 5.) EPILOGUE OF THE APOCALYPSE 211 


αὐτούς differs from that in xviii. 1, xxi. 23 alike in construction 
and meaning. First, as regards the construction, it must at once 
be conceded that it is peculiar. If our author had wished to 
express the thought “shall shine upon them,” “give them 
light,” he would have said φανεῖ αὐτοῖς : cf. xxi. 23. Hence 
later MSS omitted the ἐπί, and herein they are followed by 
WH, Bousset and others. Other editors, such as Alford, Swete, 
and Moffatt, rightly follow SA here, but do not explain the 
anomaly. We can get a good sense, if we explain it as a 
Hebraism. When regarded from this standpoint we next re- 
cognize that Κύριος ὃ θεὸς φωτίσει ἐπ᾽ αὐτούς is a rendering 
of Ps. cxviii. 27, 32? a) 9 bs, where for 18") our author found 
ἜΝ or ΝΠ, which latter he changed into "δ. Here the 
Aramaic Targum and the Syriac, Ethiopic, and Arabic Ver- 
sions similarly transform the two clauses into one and pre- 
suppose the text to have been 8 and not "δ, Here, there- 
fore, the ἐπί reproduces 5.1 Having discovered the source of 
our author’s words the discovery of their meaning ceases to 
be difficult. In Ps. cxviii. 27 the words are a shortened form of 
the priest’s blessing in Num. vi. 25 by the omission of 195 (see 
Oxford Hebrew Lexicon, p, 21»), which in its fuller form recurs 
several times as the footnote shows. Hence we should here 
render “The Lord God shall cause His face to shine upon them.” 
Here there is a personal relation indicated between God and the 
blessed individually. In xxi. 23, on the other hand, no such 
personal relation is indicated. The Holy City is lighted up as a 
whole by the glory of God instead of by the sun and moon. 
Thus the Face which the saints will see in xxii. 4 will shine 
upon them in eternal benediction (xxii. 5). 

βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων. This everlasting 
reign of the saints in the New Jerusalem stands out in strong 
contrast with the Millennial reign in the City which came down 
from heaven before the Final Judgment, xx. 4. 


The Epilogue. 
xxi. 65-8, xxii. 6-7, 18%, 16, 13, 12, 10, 8-9, 20-21. 
| INTRODUCTION. 


§1. On this epilogue, which contains the declarations of God, 
of Jesus, and of John, see p. 154. That they come from our 
author cannot be contested, though they have been transmitted 

1In Num. vi. 25 we have 5x (LXX ἐπί), in Ps. xxxi. 17; Dan. ix. 17 
by, and 3 in Ps. cxix. 135, and “nx in Ps. lxvii. 2. In all cases the LXX 


renders by ἐπί. But the LXX does not use φωτίζειν in these passages but 
ἐπιφαίνειν. 


212 REVELATION OF ST. JOHN [ΧΧΙ. 6>-8, XXII. 6-7, &e. 


in the utmost disorder, and no doubt defectively. The recon- 
struction here given is, of course, tentative. First of all, xxi. 6-8, 
as containing a declaration of God, singles itself out for con- 
sideration. It cannot possibly belong to the period after the 
Final Judgment ; for hope is still held out to the repentant, and 
the doom of the second death has not yet been pronounced 
against the finally impenitent. It must, therefore, belong either 
to the period of the Millennial Kingdom or to that of our 
author. The thought and language are in favour of the latter 
hypothesis. Thus ὃ νικῶν in xxii. 7 brings vividly before us the 
experiences—actual and apprehended—of the faithful in the 
years 90-96 A.D.: he is the warrior faithful unto death, to whom 
promise after promise is held out, as in ii. 7, 11, 17, 26, iil. 5, 
12, 21, Xi. 11, xv. 2. Again, xxi. 64, ἐγὼ τῷ διψῶντι δώσω ἐκ τῆς 
πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν, clearly presupposes xxil. 17 as 
having preceded it; for there we have the divine gift described 
without the article: ὃ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν. But for the 
recurrence of the δωρεάν here we might have explained the 
articles in xxi. 6 from vii. 17. As regards the sorcerers, fornica- 
tors, murderers, and idolaters we are told (xxii. 15) that in the 
Millennial Kingdom they will be excluded from the Heavenly 
Jerusalem: here they are adjudged to be cast into the lake of 
fire (xxi. 8). 

Hence xxi. 6-8 is to be taken as the divine authentication of 
the Apocalypse as a whole, which God had given to Jesus Christ 
to make known to His servants (as stated ini. 1). This declara- 
tion of God is then followed by the declaration of Jesus that He 
had sent His angels to testify these things to the Churches in 
xxii. 6-7, 18%, 16, 13, 12, το, and the Book closes with the testi- 
mony of John, xxii. 8-9, 20-21 (see note on 1. 1-3). In 
xxii. 6-21 more than anywhere else in chapters xx.—xxii. we have 
the disjecta membra of the Poet-Seer. We have already assigned 
xxii. 14-15, 17 to the section dealing with the Heavenly Jeru- 
salem which comes down to earth during the Millennial 
Kingdom. The re-arrangement of xxii. 6-22 just given is sug- 
gested by the text itself and confirmed by i. 1-2 (see note in vol. 
i. p. 5 sq.), and is therefore not improbably the order intended 
by the Seer. It is, of course, fragmentary. With a view to its 
arrangement, we observe first of all that Jesus is the speaker in 
12-13, 16, and likewise in 6-7 ; for in these last two verses the 
speaker is distinguished from the angel who showed the Seer the 
things which must shortly come to pass, and the words “ behold I 
come quickly” in 7 are naturally spoken by Christ. Moreover, 
as Konnecke and Moffatt have recognized, 12-13, 16 can be 
restored to their original order by reading them as follows: 
16, 13, 12. Thus this section is to be read as follows: 


XXI. 6-8, XXII. 6-7, &c.] DICTION 213 


6-7, 16, 13, 12. Verse ro—still the words of Christ—comes 
next, “‘And He saith unto me, Seal not up the words of the 
prophecy of this book ; for the time is at hand.” 

I have bracketed 11 as conflicting with xxi. 6-8, which appar- 
ently refer to evangelistic appeals during the Seer’s lifetime. 
Xxll. 18, as coming from Christ, gives His imprimatur to the 
book. xxii. 8-9 as describing the action of the Seer in relation 
to the angel at its close, and xxii. 20-21 as giving the Seer’s final 
testimony form the natural close of the Apocalypse. 

Traces of the hand of the editor are to be found in two pas- 
sages: see§ 3 ad fin. Cf. § 3 in Introduction to xx. 4-15 (p. 182). 


§ 2. Diction. 


XXI. 6. τὸ Ἄλλφα κἀὶ τὸ Ὦ Cf. i. 8, xxii. 13. ἡ ἀρχὴ καὶ τὸ 
τέλος : cf. xxii. 13. τῷ διψῶντι (cf. vii. 16) δώσω ἐκ τῆς πηγῆς τοῦ 
ὕδατος τῆς ζωῆς δωρεάν : cf. xxii. 17, vii. 17. 

7. ὁ νικῶν : see under §1. ἔσομαι αὐτῷ θεός : cf. xxi. 3. 

8. τοῖς... φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς καὶ εἰδωλο- 
λάτραις : cf. xxii. 15. τῇ λίμνῃ τῇ καιομένῇ : cf. xix. 20, xx. 10, 
etc. 

ὁ θάνατος ὁ δεύτερος : cf. ii. 11. 

XXII. 6. ἀπέστειλεν τ. ἄγγελον αὐτοῦ : cf. i. 1, ἀποστείλας διὰ 
τ. ἀγγ. αὐτοῦ. 

δεῖξαι τ. δούλοις αὐτοῦ... ἐν τάχει : a verbal repetition from 
1.1. 

7. ἰδοὺ ἔρχομαι ταχύ: cf. il. 16, iii, 11, xvi. 15, xxii. 12. 
μακάριος ὁ τηρῶν τ. λόγους τ. προφητείας τ. βιβλίου τούτου : a 
summary of i. 3 (and the last of the seven beatitudes in this 
Book), xxii. 10, 18. 

18". μαρτυρῶ: cf. i. 2. τ. λόγους τ. προφητείας κτλ. : see on 
7 above. 

16. ἐγὼ... ἔπεμψα κτλ. : οἵ. 1. 1. ἐγώ εἰμι ἡ pila... Δαυείδ : 
repeated from v. 5. ὁ ἀστήρ... .. ὃ πρωινός : already inii. 28. 

18. ἐγὼ τὸ ἌΑλφα καὶ τὸ Ὦ : cf. i. 8, xxi. 6. ὃ πρῶτος καὶ 
ὁ ἔσχατος : οἴ. i. 17, 11. 8. ἡ ἀρχὴ καὶ τὸ τέλος : cf. xxi. 6. 

12. ἰδοὺ ἔρχομαι ταχύ See on 7 above. ἀποδοῦναι ἑκάστῳ 
ὡς τὸ ἔργον ἐστὶν αὐτοῦ: cf. ii. 23, δώσω. . . ἑκάστῳ κατὰ τὰ ἔργα 
ὑμῶν, XX. 13. 

10. λέγει por: cf. ν. 5, Vil. 13, X. 9. μὴ σφραγίσῃς : cf. x. 4. 
τ. λόγους τ. προφητείας τ. βιβλ. τούτου : see on 7 above. 

ὁ καιρὸς γὰρ ἐγγύς : οἴ. 1. 3. 

8. κἀγὼ ᾿Ιωάννης : οἵ. 1. 1, 4, 9. ἔπεσα προσκυνῆσαι ἔμπροσθεν 
τῶν ποδῶν : cf. xix. το, which, however, is a doublet of this 
passage. Elsewhere John uses προσκυνεῖν ἐνώπιον : cf. iii. 9, 
xv. 4 where this phrase expresses simply homage. τοῦ Seuxvdovros : 
Cit, ive 1, ΧΥΠ I, XXi. 9, 10, xu. FG: 


214 THE REVELATION OF ST. JOHN [XXI. 6"-8, &c. 


9. τῶν τηρούντων τ. λόγους τ. βιβλ. τούτου : cf. i. 3, ili. 8, το, 
xii. 17, XIV. 12. τῷ θεῷ προσκύνησον : see note on Vil. TT. 

20. μαρτυρῶν : see 18" above. vai: seei. 7 (note). ἔρχομαι 
ταχύ : see on 7 above. 

᾿Αμήν : see i. 7 (note). 

§ 3. Jdioms.—The constructions are almost wholly normal. 
Here as elsewhere in xx. 4—xxii. the text has apparently been 
normalized by the editor of this section. 

Johannine xxi. 6. ϑώσω ἐκ: for this partitive use of ἐκ after 
«διδόναι cf. iii. 9. Not elsewhere in N.T. save in 1 John iv. 13. 

8. τοῖς δὲ δειλοῖς... τὸ μέρος αὐτῶν: a pure Hebraism: see 
note 27 ἦοε.. 

XXII. 8. ὁ ἀκούων: used here as an aorist or perfect as 
elsewhere the participle is used in our author: cf. δεικνύοντός, 
similarly used at the close of this verse. 

Non-Johannine xxi. 6. τῷ διψῶντι δώσω. According to our 
author’s universal usage elsewhere we should expect αὐτῷ after 
δώσω in this connection: cf. ii. 7, 17, 26, 111. 21. Here appar- 
ently the editor has omitted it and so normalized the text. 

XXI. 8. τῇ λίμνῃ τῇ καιομένῃ may be another such instance: 
cf, xix. 20. 


The Epilogue of the Apocalypse consisting of (1) the declara- 
tion of God, xxi. 6°-8 : (2) the testimony of Jesus, xxii. 6-7, 1 8", 16, 
13, 12,10 [17], [18-19]: (3) and that of John, xxii. 8-9, 20-21. 

Here more than anywhere else in chapters xx.—xxii. have we 
the disjecta membra of the Poet-Seer. These fragments clearly 
form the Epilogue of the Book, and a study of these fragments 
leads us to recognize them as coming from three distinct 
speakers—God, Jesus, and John. In xxi. 6°-8 God is clearly the 
speaker. In xxii. 12-13, 16, and likewise 6-7, το, 18°, Jesus 
is the speaker, for in 6-7 the speaker is distinguished from 
the angel who showed the Seer the things that must shortly 
come to pass, and the words “behold I come quickly” 
in 7 are most naturally spoken by Christ, and likewise 
το, 18%. Moreover, as Koénnecke (followed by Moffatt) has 
recognized, 12-13, 16 should be read as follows: 16, 13, 12. 
Thus the original order of the testimony and declaration of 
Christ was most probably: 6-7, 16, 13, 12, το [11], 18°[18>-19}. 
The book then closes with the testimony of John xxii. 8-9, 
20-21. ΧΧΙΪ 11, 18-19 appear to be interpolations. 

This order, which is suggested by a study of xxii. 6-22, in 
itself harmonizes with that given in the first two verses of the 
Apocalypse, where we are told that (1) God has given to Christ 
this revelation to show unto His servants: (2) that Christ has 
sent and signified it by His angel to His servant John: (3) that 


' 
XXI. 6-8. | DECLARATION OF GOD 215 


John has borne witness of the word of God and of the testimony 
of Christ. 

XXI. 6-8. The declaration of God as to His own Being, His 
willingness to be gracious to the repentant, His promise of being a 
Father to him that overcometh, and His denunciation of the craven- 
hearted, the unbelieving and impure as destined to be cast into the 
lake that burneth with fire and brimstone—the second death, 

6. ἐγώ εἰμι τὸ Ἄλφα καὶ τὸ Ὦ Here as in i. 8 (where see note) 
these epithets belong to the Eternal Father, whereas in xxii. 13 
they are used by Christ of Himself. 

ἡ ἀρχὴ καὶ τὸ τέλος. Cf. xxii. 13, see note on i. 8. 

ἐγὼ τῷ διψῶντι δώσω ἐκ τῆς πηγῆς κτλ. Based on Isa. lv. 1. 
See note on vii. 17. 

τοῦ ὕδατος τῆς ζωῆς δωρεάν. Observe the articles. We have 
ὕδωρ ζωῆς δωρεάν in xxii. 17—which is explicable if xxii. 17 pre- 
cedes, but not so if the MSS order of the text were correct. 
On the distinction between ὕδωρ ζωῆς and ξύλον ζωῆς see il. 7, 
note. 

7. ὃ νικῶν κληρονομήσει ταῦτα. The victor is here contrasted 
with the cravenhearted in 8. The ταῦτα here refers to the 
Millennial blessedness, the new heaven, the new earth, and the 
New Jerusalem (xxi. 1-49>*, xx. 3-5). Of these “he who 
conquers” is “the heir” (κληρονόμος). The collocation of 
κληρονομήσει in this line and αὐτὸς ἔσται μοι vids in the next but 
one shows, as Swete remarks, the close affinity in this respect 
between our author and St. Paul: cf. Rom. viii. 17, εἰ δὲ τέκνα, 
καὶ κληρονόμοι ; Gal. iv. 7, εἰ δὲ vids, καὶ κληρονόμος διὰ θεοῦ. 

καὶ ἔσομαι αὐτῷ θεός. This promise was made frequently in 
the O.T.: first to the founder of the nation, Gen. xvii. 7, 8, 
while that in the next line, καὶ αὐτὸς ἔσται μοι vids, is first made in 
reference to Solomon as a representative of the nation, 2 Sam. 
vii. 14, and in Ps. lxxxix. 26, 27 in reference to David. Nowhere 
in the O.T. can the individual as such claim God as Father. 
This claim is first found in Sir. xxiii. 1: later in Wisdom 11. 16 
(see note on Jub. i. 24 of my edition). But in the N.T. the 
normal attitude of the faithful individual to God is that of a 
son to his heavenly Father. Here only in our author is this 
conception brought forward. This sonship is realized in some 
true degree in the present life just as surely as the thirst for 
righteousness (τῷ διψῶντι) is in some true measure satisfied 
here. 

8. We have here the list of those who have disfranchised 
themselves from the Kingdom of God and gone over into the 
Kingdom of outer darkness. Of these there are mentioned eight 
classes, which fall into three divisions, the first division com- 
prising three classes, the second three, and the third two. 


216 THE REVELATION OF ST. JOHN |XXI. 8. 


First division—rois δὲ δειλοῖς 1 καὶ ἀπιστοῖς καὶ ἐβδελυγμένοις. 
The δειλοί are not “the fearful” as in the A.V. and R.V. but 
“the cowardly” or ‘‘the cravenhearted,” who in the struggle with 
the Beast have played the coward, denied the faith, and rendered 
worship to Cesar. δειλία has always a bad meaning, and St. Paul 
declares, 2 Tim. i. 7: οὐ yap ἔδωκεν ἡμῖν ὃ θεὸς πνεῦμα δειλίας. 
A man may fear and yet not be δειλός. In fact the most 
courageous man is he who, notwithstanding his fear of the real 
dangers that beset his advance, goes sturdily onwards. But this 
fear in the N.T. is either ¢¢8o0s—a middle term capable of a 
good or of a bad interpretation according to the context—or 
εὐλάβεια. Cf. Phil. ii. 12, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν 
σωτηρίαν κατεργάζεσθε. 

τοῖς. . . ἀπίστοις. In our author ἄπιστος means primarily 
“faithless,” “untrustworthy.” This is to be inferred from the 
use of πιστός : cf. i. 5, ἀπὸ Ἰησοῦ Χριστοῦ ὃ μάρτυς ὃ πιστός ; 
ii. 10, γίνου πιστὸς ἄχρι θανάτου ; li. 13, 111. 14, xvil. 14.2 Thus 
the ἄπιστος is closely allied to the δειλός that precedes. As such 
the ἄπιστοι are not coextensive with the δειλοί, for there are 
other grounds than cowardice for such disloyalty. But the 
ἄπιστοι Owing to the ἐβδελυγμένοι that follows immediately may 
suggest the idea of immorality: cf. Tit. i. 15, rots δὲ μεμιαμμένοις 
καὶ ἀπίστοις... 16. . . - βδελυκτοὶ ὄντες καὶ ἀπειθεῖς. Further- 
more, the ἄπιστοι appear to embrace not only the Christian who 
denies his faith, but also the pagan who rejects it. 

τοῖς. . . ἐβδελυγμένοις. These are those who are defiled 
with the abominations referred to in xvii. 4, 5, connected with 
the worship of the Beast and generally with the impurities of the 
pagan cults, including unnatural vice. Cf. Hos. ix. 10; 2 Enoch 
x. 4, 5, “This place is prepared for . . . those who on earth 
practise sin against nature, which is child corruption after the 
Sodomitic fashion, magic-making, enchantments, and devilish 
witchcraft . . . lies . . . fornication, murder”: Apoc. Pet. 17, 
οὗτοι δὲ ἦσαν οἱ μιάναντες TA σώματα ἑαυτῶν ὡς γυναῖκες ἀναστρεφό- 
μενοι" αἱ δὲ per αὐτῶν γυναῖκες... at συγκοιμηθεῖσαι ἀλλήλαις ὡς 

1 Τῃ τοῖς δὲ δειλοῖς... τὸ μέρος αὐτῶν we have a Hebraism where ἢ is 
used in introducing a new subject: see Oxford Hebrew Lexicon, p. 514°= 
ORD. » - 32 “7. Cf. 1 Chron. xxiv. 1, Ompdnd pone 2391 -- “" And as for the 
sons of Aaron their courses were”: also vii. 1, xxvi. I, 31 (where the LXX 
reproduces by the dat.) ; 2 Chron. vii. 21 ; Eccles. ix. 4. In Ezra x. 14 
the LXX has this construction, though it is not found in the Hebrew, where 
possibly the 5 has been lost: πᾶσιν τοῖς ἐν πόλεσιν ἡμῶν .. . ἐλθέτωσαν, 
xa’... μὰ wx $2<>5>. The more usual construction in Hebrew would 
be a mominativus pendens resumed by Op?n. 

2 This meaning of πιστός, z.e. ‘‘ faithful,” ‘ loyal,” is also found in 2 Bar. 
liv. 21 (where see my note), though elsewhere (except possibly in liv. 16) in 
that book it means ‘“‘believing”: cf. xlii. 2, liv. 5, lvii. 2, lix. 2, lxxxiii, 8, 
On 4 Ezra in this respect see Box, pp. 67, 143. 


XXI. 8, XXII. 6.] TESTIMONY OF JESUS 217 


av ἀνὴρ πρὸς γυναῖκα. This class must obviously comprise all 
the pagan world that is so defiled. We thus observe that, 
whereas the first three classes are closely associated in point of 
character, their comprehensiveness steadily widens from faithless 
Christians to the whole body of the impure whether Christian or 
pagan. 

καὶ φονεῦσι καὶ πόρνοις Kal φαρμακοῖς. In xxii. 15 these 
words are found in the reverse order. These sins have already 
been referred to in ix. 21, ἐκ τῶν φόνων αὐτῶν οὔτε ἐκ TOV φαρμάκων 
αὐτῶν οὔτε ἐκ τῆς πορνείας αὐτῶν (see note). See also Gal. v. 
19-21, where πορνεία, φαρμακία and φόνοι (in some MSS) appear 
amongst many other vices. In 1 Tim. i. 9 we have ἀνδροφόνοις, 
πόρνοις, and in Jas. ii. 11 φόνος and μοιχεία are combined. The 
φαρμακοῖς are “sorcerers,” as their association with the εἰδωλα- 
λάτραις in the next line shows: cf. ix. 20, 21, where they are 
similarly associated. 

εἰδωλολάτραις καὶ πᾶσι τοῖς ψευδέσιν. Cf. ix. 20, xxil. 15. 
Idolatry is the cardinal sin against which our author warns his 
readers. Hence the primary reference is here to Christians. 
As the idols are lies so all the idolaters are liars. The insincerities 
of heathenism, the frauds of its priests as well as all the falsities 
of Christians are here referred to (cf. xiv. 5). Lying and 
duplicity are denounced in the O.T. but in far stronger terms in 
the N.T. 

τὸ μέρος αὐτῶν. The αὐτῶν resumes the eight classes 
mentioned in the preceding datives. On these datives see foot- 
note, p. 216. τῇ λίμνῃ TH καιομένῃ κτλ. : Cf. ΧΙΧ. 20, xx. IO, 14, 15 
and note on ix. 1: 2 Enoch x. 2, “ And there were all manner of 
tortures in this place . . . 4. This place, O Enoch, is prepared 
for those who dishonour God, etc.” ὁ θάνατος 6 δεύτερος. See 
note on ii. 11. . 

a aia of Jesus, xxii. 6-7, τό, 13, 12, 10 [11], 18° 
18°-19}. 

XXII. 6-7. That these are the words of Christ is to be con- 
cluded from the declaration in 7, καὶ ἰδοὺ ἔρχομαι taxv. Moreover, 
there is a special fitness that He, who is designated πιστὸς καὶ 
ἀληθινός in iii. 14, xix. 11, should authenticate the words of the 
prophecy of this book as πιστοὶ καὶ ἀληθινοί (6). 

6. οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί. Christ here authen- 
ticates the words of the prophecy of this book and as 6 πιστὸς 
καὶ ἀληθινός there is a special appropriateness in His so doing. 
Besides He is therein fulfilling the very task given to Him by 
God in i. 1, where we are told that God gave Him this revelation 
in order that He might make it known—v (1.2. τὴν ἀποκάλυψιν) 
ἔδωκεν αὐτῷ (1.6. Ἰησοῦ Χριστῷ) ὃ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ. 
Cf. 4 Ezra xv. 1, 2, “ Ecce loquere in aures plebis meae sermones 


218 THE REVELATION OF ST. JOHN [XXITI. 6-7, 18". 


prophetiae, quos immisero in os tuum, dicit Dominus. 2. Et 
fac ut in charta scribantur, quoniam fideles et veri sunt.” 

ὁ κύριος 6 θεὸς τῶν πνευμάτων τῶν προφητῶν. This is certainly 
ἃ strange expression. Some scholars (Bousset, Moffatt) regard 
the plural as an archaistic detail (cf. i. 4), according to which 
there are a variety of angelic spirits that inspire the prophets. If 
we take this in the sense that various angels were sent at various 
times to instruct the prophets, it is quite unobjectionable. πνεύ- 
ματα is used of the archangels in our author: cf. ili. 1, iv. 5, etc. 
But though the sense is unobjectionable, the words themselves can 
hardly bear this meaning. The πνεύματα are best taken with 
Swete to be the prophets’ own spirits filled by the One Spirit 
mentioned in ii. 7, xiv. 13, xxii. 17. When the prophet spake as 
a prophet, it was his spirit that was active (i. 10, xvii. 3, Xxi. το). 
Hence it seems that the text should here be interpreted as a 
similar expression in 1 Cor. xiv. 32, πνεύματα προφητῶν προφήταις 
ὑποτάσσεται, where it is the prophets’ own spirits that are 
referred to. The divine title in our text has no connection of 
any kind with the very frequent designation of God in 1 Enoch 
XXXVil.—Ixxi. ; 2 Mace. iii. 24, ze. “Lord of Spirits.” In Num. 
XVi. 22, xxvii. 16 the divine title “the God of the spirits of all 
flesh” (nwa-$25 niin ‘nde) has only a general reference to man- 
kind as a whole and not asin our text to the special class of men. 
τῶν προφητῶν. As in x. 7, xi. 18, xxii. 9, John associates him- 
self here with the Christian prophets. 

τὸν ἄγγελον αὐτοῦ. Here Christ speaks of the angel of xvii. 1, 
xxi. g as God’s angel, and yet in i. 1, xxii. 16 he is described as 
Christ’s angel. The statements are not incompatible. δεῖξαι 
τοῖς δούλοις. . . ἐν τάχει. This clause is repeated from 1. 1. 
In fact the words ἀπέστειλεν τ. ἄγγελον αὐτοῦ δεῖξαι τ. δούλοις αὐτοῦ 
ἃ δεῖ γενέσθαι ἐν τάχει combine δεῖξαι τ. δούλοις αὐτοῦ, ἃ δεῖ 
γενέσθαι ἐν τάχει and ἀποστείλας διὰ τοῦ ἀγγέλον αὐτοῦ in i. I. 

7. καὶ ἰδοὺ ἔρχομαι ταχύ. Cf. xxii. 12, where as here it is from 
the lips of Christ ; also ii. 5, 16, iii. 11, and xvi. 15, which as we 
have already seen should be restored after iii. 3°. 

μακάριος ὁ τηρῶν τοὺς λόγους κτλ. This is the last of the 
seven beatitudes of the book (see note oni. 3). It is a short 
summary of i. 3, and thus the Book ends as it began in declaring 
the blessedness of those who have kept the words of the 
prophecy; but, whereas it is John that pronounces the first 
beatitude (i. 3), it is Christ that pronounces the last. 

18". μαρτυρῶ ἐγὼ πάντι τῷ ἀκούοντι τοὺς λόγους κτλ. Here 
the speaker is, as Swete urges, still Christ, who gives His solemn 
imprimatur to the Book. Moreover, as in 16—paprupyjoae ὑμῖν 
tavta—the τοὺς λόγους is to be taken as the accusative after 
μαρτυρῆσαι and not after ἀκούοντι, as is usually done: ‘ to every- 


XXII. 18", 16, 18.] CLAIMS OF CHRIST 219 


one that heareth I bear witness to the words of the prophecy of 
this book.” As in 7, το, Christ uses the same phraseology, τ 
λόγους. Τ᾿ προφητείας τῇ βιβλίου τούτου. 

16. ᾿Εγὼ ᾿Ιησοῦς ἔπεμψα τὸν ἄγγελόν μου. These words recall 
i I, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ, and xxii. 6, 
ὁ θεὸς. . . ἀπέστειλε τὸν ἄγγελον αὐτοῦ. According to Westcott 
(Add. Note on John xx. 21) ἀποστέλλω “conveys the accessory 
notions of a special commission and so far of a delegated 
authority in the person sent.” It is strange that Abbott ( Johan- 
nine Vocabulary, p. 227) ascribes to these verbs almost the 
contrary meaning: “We are perhaps justified in thinking that 
ἀποστέλλω means ‘sending away into the world at large,’ but 
πέμπω ‘sending on a special errand.’” Our author, at any rate, 
appears to use them as synonyms. 

ὑμῖν: cf. also xxii. 6. The angel of Christ attests the contents 
of this book (ταῦτα) to the members of the Asian Churches. 
Others think the ὑμῖν refers to the body of prophets in the 
Johannine school. 

ἐγώ εἰμι ἡ ῥίζα καὶ τὸ γένος Δαυείδ : cf. v. 5,6 λέων 6 ἐκ τῆς 
φυλῆς ᾿Ιόυδα, ἡ ῥίζα Δαυείδ : Isa. xi. 1, And there shall come forth 
a shoot out of the stock of Jesse and a branch out of his roots 
shall bear fruit; xi. 10; Test. Jud. xxiv. 5. 


“Then shall the sceptre of my kingdom shine forth, 
And from your root shall arise a stem.” 


In His own person Christ is at once the root, and the stem and 
branches that spring from the root, and thus combines all the 
Messianic claims of the Davidic family. Thus He forms the climax 
of Jewish Messianic expectation. Our author lays more stress on 
the Davidic descent than Christ did Himself: cf. Matt. xxii. 42-45. 

6 ἀστὴρ ὃ λαμπρός, ὃ mpwivds. Here Christ is Himself the 
morning star, which in ii. 28 is promised to the faithful. The 
idea is ultimately derived from Num. xxiv. 17, “There shall 
come forth a star out of Jacob,” but in the Test. Lev. xviii. 3, 
and probably in Test. Jud. xxiv. 1, this passage has been 
definitely associated with the hope of a Messiah from Levi—an 
expectation that was abandoned early in the first century B.c. 
As Christ is the realization of all that Israel hoped for in the 
past (ἡ pia κτλ.), He contains in Himself the Promise (cf. Luke 
i. 78) of all that is to come (6 ἀστὴρ ... ὃ πρωινός) as “ the 
Light of the world,” John viii. 12. 

13. In this verse the Son claims all the attributes of the Father. 
In the next verse (7.6. 12) it follows naturally that He designates 
Himself as the Judge of all the world. 

ἐγὼ τὸ ἔλλφα κτλ. : cf. 1. 8 (note), xxi. 6, where it is the title 
used by God of Himself. 


220 THE REVELATION OF ST. JOHN [ XXII. 13. 


ὁ πρῶτος καὶ ὁ ἔσχατος. See note on i. 17, ii. 8—in both 
cases of Christ. 

ἡ ἀρχὴ καὶ τὸ τέλος. This title is used by God of Himself 
in xxi. 6. 

The phrase 7 ἀρχὴ καὶ τὸ τέλος is an abbreviated form of an 
ancient Orphic saying, which is first recorded in Plato, Zeg. iv. 7, 
ὁ μὲν δὴ θεὸς (ὥσπερ καὶ ὁ παλαιὸς λόγος) ἀρχήν τε Kal τελευτὴν καὶ 
μέσα τῶν ὄντων ἁπάντων ἔχων. Thus Plato in the 4th century B.c. 
speaks of this saying as even then an ancient one. A scholion 
on this passage gives the original form of it and an explanation: 
θεὸν μὲν τὸν δημιουργὸν σαφῶς, παλαιὸν δὲ λόγον λέγει τὸν ᾿Ορφικόν, 
ὅς ἐστιν οὗτος" Ζεὺς ἀρχή, Ζεὺς μέσσα, Διὸς δ᾽ ἐκ πάντα τέτυκται, 
Ζεὺς πυθμὴν γαίης τε καὶ οὐρανοῦ ἀστερόεντος" καὶ ἀρχὴ μὲν οὗτος 
ὡς ποιητικὸν αἴτιον, τελευτὴ δὲ ὡς τελικόν, μέσσα δὲ ὡς ἐξίσου πᾶσι 
παρών. We might compare the Pauline statement, Rom. xi. 
36, ἐξ αὐτοῦ καὶ δι’ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα, 1.6. God is 
the initial cause, the sustaining cause, and the final cause of all 
things. 

This Orphic logion was well known in the ancient world. In 
the first century A.D. it was familiar to the Palestinian Jews, as we 
know from Josephus who quotes it in ¢ 42. ii. 22,6 θεὸς ... 
αὐτὸς ἑαυτῷ Kal πᾶσιν αὑτάρκης, ἀρχὴ καὶ μέσα καὶ τέλος οὗτος τῶν 
πάντων. In his Azz. viii. 11. 2 it appears in almost the same 
abbreviated form as in our text: καὶ τὸν ἴδιον θεὸν... Os... 
ἀρχὴ καὶ τέλος τῶν ἁπάντων. In later times it was adopted by the 
Talmudists and given a Jewish turn in the third century A.D. 
by Simon ben Lakish, who strove to derive this ancient Greek 
Orphic saying from the Hebrew word ns (Jer. Jeb. xii. 13%; 
Gen. R. Ixxxi.); “for... Nis the first, Ὁ the middle, and n the 
last letter of the alphabet—this being the name of God according 
to Isa. xliv. 6, explained Jer. Sanh. i. 18°, ‘I am the first <having 
had none from whom to receive the kingdom>; I am the 
middle, there being none who shares the kingdom with me; 
<and I am the last>there being none to whom I shall hand 
the kingdom of the world’” (quoted from Jewish Encyc. i. 439). 
It is hardly needful to draw attention to the forced nature of this 
explanation or to point out that Ὁ is not the middle letter of the 
Hebrew alphabet—being the 13th from the beginning and the 
roth from the end. 

Turning now from Jewish to Christian writings, we find that 
the early Christian writers were well acquainted with this ancient 
Greek saying. This phrase lies behind the text of the Κήρυγμα 
Πέτρου: εἷς θεός ἐστιν, ὃς ἀρχὴν πάντων ἐποίησεν καὶ τέλους ἐξουσίαν 
ἔχει. Justin Martyr (Cohort. ad Gent. xxv.) quotes the saying 
from Plato but ascribes it to the Law of Moses. Irenaeus (Haer. 
iii, 25. 5, “Et Deus quidem, quemadmodum et vetus sermo 


XXII. 12, 10-11.] CHRIST'S COMMAND 221 


est, initium et finem et medietates omnium quae sunt habens”; 
Hippolytus, fefut, omn. Haer. i. 19; Clem. Alex. Protrepb. 
vi. 69, Strom, 11. 22. § 132; Origen, c. Ceds. vi. 13; Eusebius, 
Praepar. Evang. xi. 13, ἀρχὴν αὐτὸς ἔχων καὶ μέσσατον ἠδὲ 
τελευτήν. 

12. ἰδοὺ ἔρχομαι ταχύ. Cf. ill. 11, xxii. 7, 20. καὶ 6 μισθός 
pou pet ἐμοῦ. Cf. xi. 184. ὃ μισθός μου is here “the reward 
which I give.” Cf. Isa. xl. το, ἰδοὺ 6 μισθὸς αὐτοῦ per αὐτοῦ: 
lxii. 11; Wisd. v. 15, καὶ ἐν κυρίῳ 6 μισθὸς αὐτῶν. 

ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον ἐστὶν αὐτοῦ. Cf. ii. 23, xx. 13; 
Rom. ii. 6; Prov. xxiv. 12” (LXX, ὃς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ 
ἔργα αὐτοῦ) ; Jer. xvil. 10; Ps. ΙΧ]. 13, ὅτι σὺ ἀποδώσεις ἑκάστῳ 
κατὰ τὰ ἔργα αὐτοῦ. Our text seems to have been before 1 Clem. 
XXXIV. 3. 

10. Here also Christ appears to speak, as Bousset recognizes. 
There is force in His command to issue the Book immediately ; 
“for the time is at hand.” As contrasted with Jewish Apoca- 
lypses, such as Daniel (cf. viii. 26, xii. 4, 9); 1 Enoch i. 2, xciii. 
10, Civ. 12; 2 Enoch xxxill. 9-11, xxxv. 3, etc., which were not 
to be divulged till distant generations, our Apocalypse is to be 
made known by the Seer to his contemporaries. The older 
Apocalypses were referred to as sealed (cf. Dan. viii. 26, in order 
to explain the withholding of their publication till the actual time 
of their author. 

τοὺς λόγους τ. προφητείας kth. Cf. xxii. 7,18. In all three 
cases these are the words of Christ: cf. alsoi. 3. 6 καιρὸς γὰρ 
ἐγγύς. This clause and the preceding are combined by our 
author ini. 3. The same idea underlies the clause ἔρχομαι ταχύ, 
ii, 16, 111. 11, xxii. 7, 12, 20, which is only used by Christ. 

[11. These words can refer only to the contemporaries of the 
Seer. But, since xxi. 6-8 refer also to his contemporaries and 
still proclaim the possibility of free and full forgiveness, this verse 
appears to be a later addition. In xxi. 64 those who thirst after 
a new life are promised satisfaction, whereas here the door of 
hope is closed absolutely and finally against every class of sinners. 
Ver. 11 assumes that finality in character is already arrived at, 
and an unswerving persistence in good or evil, though there is 
still some interval between the vision and the Second Advent ; 
for the circulation of the Book among the Churches (ii.—iii.) and 
the faithful observance of its teaching (xxi. 7, xxii. 7) postulates 
some such interval. And yet the interval is not expected to be 
long; “for the time is at hand” (1. 3, xxii. 10). In Dan. xii. 
10, 11 no such consideration for the sinner isshown. Besides in 
our author the whole body of the neutral nations have to be 


1 Cf. the Egyptian prayer quoted by Reitzenstein (Pozmandres, p. 277): 
χαῖρε, ἀρχὴ καὶ τέλος τῆς ἀκινήτου φύσεως. 


222 THE REVELATION OF ST. JOHN [ΧΧΊΣ. 11,185. 


evangelized on the Second Advent when the Millennial Kingdom 
is established : cf. xiv. 6-7, xv. 4, xxii. 2, 17, xxl. 24—-26. In the 
face of such an expectation 11 is an impossibility. 


ὁ ἀδικῶν ἀδικησάτω ἔτι, 

καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι. 

καὶ ὃ δίκαιος δικαιοσύνην ποιησάτω ἔτι, 
ὶ ὃ ἅγιος ἁγιασθήτω ἔτι. 


On 


και 


We have already on the ground of their contents rejected these 
lines. As regards their form and diction there are further 
objections, though these are not unanswerable in themselves. 
First, as regards their form, it will be observed that, whereas 
universally in our author the second line is parallel with, 2.6. 
reproduces the first not in identical but in similar terms, or more 
rarely the second and third lines (as in xxii. 13, 12) reproduce 
the first, iz 11, however, tt is the third line that ts parallel anti- 
thetically to the first and the fourth that is similarly parallel to the 
second. This form of parallelism is not found in our author, though 
there are approaches to it. It is, however, possible to regard the 
first and second lines, and the third and fourth as respectively 
instances of synonymous parallelism. But the antitheses between 
the 6 ἀδικῶν and the 6 δίκαιος and between the ὁ ῥυπαρός and the 
ὁ ἅγιος and between ἀδικησάτω and δικαιοσύνην ποιησάτω are in 
favour of our taking the stanza as we have done above. Next 
the diction is remarkable. Thus ἀδικεῖν, which occurs twice in 
this stanza, means here “to act unjustly,” “to sin,” whereas in 
the nine cases where it occurs previously in our author it means 
“to hurt,” “to damage.” Next ῥυπαρός (cf. ἀποθέμενοι πᾶσαν 
ῥυπαρίαν in Jas. i. 21 in like sense) occurs only here in the N.T. 
in the sense of internal defilement (cf. Job xiv. 4, τίς yap καθαρὸς 
ἔσται ἀπὸ ῥύπου; once of external defilement in Jas. ii. 2), 
ῥυπανθῆναι here only in N.T., and ἁγιασθῆναι, “to purify oneself 
internally ” here only in our author. ] 8 

(18-19. As Porter (Jessages of the Books, p. 293) remarks, 
these words form “an unfortunate ending of a book whose value 
consists in the spirit that breathes in it, the bold faith and con- 
fident hope which it inspires, rather than in the literalness and 
finality of its disclosures.” But these clauses, to which there are 
abundant parallels in other books, as we shall see presently, are 
not in the opinion of the present editor from the hand of John. 
For (1) these words presuppose that John looked forward to a long 
period elapsing before the Second Advent, during which the 
Book would be exposed not to the errors incidental to trans- 
mission but to the deliberate perversion of his message both in 
the way of additions and omissions. 

But we know that John looked for the speedy Advent of 


XXII. 18"-10.}] INTERPOLATED PASSAGE 223 


Christ and the Millennial Kingdom—an tee which is 
expressed repeatedly in the words ἔρχομαι ταχύ, lil. II, XXii. 7» 
12,20. 2. The style i is unlike that of John. Thus we have τῶν 
λόγων τοῦ βιβλίου τῆς προφητείας ταύτης in 19, whereas, as in Xxil. 7, 
Io, 18, we should expect τ. λόγων τ. προφητείας τ. βιβλίου τούτου. 
Next after τοὺς λόγους in 18% we shall expect, not er αὐτά, but 
ἐπ᾿ αὐτούς. Again, instead of ἀφελεῖ... τὸ μέρος αὐτοῦ ἀπὸ τοῦ 
ξύλου τῆς ζωῆς we should expect ἀφελεῖ... τὸ μέρος αὐτοῦ ἐν 
τῷ ξύλῳ τῆς ζωῆς: Cf. xx. 6, xxi. 8, or τὴν ἐξουσίαν αὐτοῦ ἐπὶ τὸ 
ξύλον τῆς ζωῆς : οἵ. xxii. 14. 3. The nature of the penalty is not 
what we should expect. The extreme penalty that can befall the 
evildoer in this Book is not the plagues singly or collectively, but 
the being cast into the lake of fire. The plagues are concerned 
with temporal punishments, not with eternal. Exclusion from 
the tree of life is mentioned, it is true, in 19. 4. 18-19 intro- 
duce a wrong note in these last verses. 

On the above grounds I have bracketed these clauses as an 
interpolation. 

Next, the custom of appending such warnings claims our 
attention. We first find them in Deut. iv. 2, οὐ προσθήσεσθε 
πρὸς τὸ ῥῆμα ὃ ἐγὼ ἐντέλλομαι ὑμῖν, καὶ οὐκ ἀφελεῖτε ἀπ᾽ 
αὐτοῦ: ΧΙ]. 32: 1 Enoch civ. το, “And now I know this 
mystery, that sinners will alter and pervert the words of 
righteousness in many ways, and will speak wicked words.” As 
opposed to this, Enoch requires that they should “not change or 
minish aught from my words” (civ. 11). In the Letter of 
Aristeas (33-41 A.D.?) 310-311, it is said that, when the Greek 
translation of the O.T. was completed, “they bade them 
pronounce a curse in accordance with their custom upon any 
who should make any alteration either by adding anything or 
changing in any way whatever any of the words which had been 
written or making an omission. This was a very wise precaution 
to ensure that the book might be preserved for all the future 
time unchanged.” A terrible judgment is foretold (2 Enoch 
xlviii. 7-8) for those who tamper with the words of this book. 
In Josephus (c. 4g. i. 8) the writer claims a most faithful trans- 
mission of the ancient books of the Ὁ δῆλον δ᾽ ἐστὶν ἔργῳ, πῶς 
ἡμεῖς πρόσιμεν τοῖς ἰδίοις γράμμασι: τοσούτου γὰρ αἰῶνος ἤδη 
παρῳχηκότος οὔτε προσθεῖναί τις οὐδὲν οὔδε ἀφελεῖν αὐτῶν οὔτε 
μεταθεῖναι τετόλμηκεν. It was not unusual for writers, Christian 
and Jewish, to attempt to secure a faithful transmission of their 
works by appending solemn adjurations that the scribes should 
in no wise change or tamper with the text. Cf. Trenaeus in 
Eusebius, fl. PE BO. 2 δρκίζω σε τὸν μεταγραψόμενον τὸ βιβλίον 
τοῦτο. .. ἵνα ἀντιβάλῃς ὃ ὃ ᾿μετεγράψω καὶ κατορθώσῃς αὐτὸ πρὸς τὸ 
ἀντίγραφον τοῦτο... καὶ τὸν ὅρκον ὁμοίως μεταγράψεις : and Rabbi 


224 THE REVELATION OF ST. JOHN [XXII. 8-9. 


Meir in Sota 20°, “ My son, be careful; for it is a divine work: 
if thou writest, were it but a letter more or less, it is as if thou 
wert destroying a world.” 

τὸ μέρος αὐτοῦ ἀπὸ τοῦ ξύλου κτλ. The Holy City mentioned 
here is that which is associated with the Millennial Kingdom. 
The tree of life was in this city (xxii. 2).] 

8-9, 20-21. John’s testimony and closing words. 

8-9. Of these verses we have already found a doublet in 
xix. 9-10 (see notes), which was probably from the hand of the 
disciple that edited the Book after John’s death. 

8. κἀγὼ Ἰωάννης 6 ἀκούων καὶ βλέπων. Cf. 2 Cor. xii. 4, 
ἤκουσεν ἄῤῥητα, Dan. xii. 5, “And I Daniel saw.” At the close 
of his words the author gives his name as at the beginning (1. 1). 
Observe the participles are in our author’s usage equal to aorists 
or perfects. 

ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλους See note 
on xix. ro. Worship in the sense οἵ prostration is here involved, 
though not divine worship: cf. προσκυνεῖν ἐνώπιον in [1]. 9, XV. 4 
of simple homage. Yet even such homage is refused by the 
angel. The phrase may be equivalent to προσκυνῆσαι αὐτόν (see 
notes on xix. 9-10 (5°), vii. 11). 

τοῦ δεικνύοντός μοι ταῦτα. Cf. i. 1, iv. 1, Xvli. 1, xxi. 9, 10, 
xxii. 1, 6. Here the participle = δείξαντος. 

9. ὅρα μή᾽ σύνδουλός σού εἰμι κτλ. Our text appears to be 
the source of Asc. Isa. vil. 21, “‘ And I fell on my face to worship 
him, but the angel who conducted me (or rather ‘showed to 
me’ 2.6. ὃς ἔδειξέ μοι : for the Ethiopic is capable of this meaning 
and the Latin and Slavonic Versions = ‘instructed me’) did not 
permit me but said unto me: ‘Worship neither throne nor 
angel’: and viii. 4-5, ‘What is this which I see, my lord?’ 
5. And he said: ‘I am not thy lord but thy fellowservant.’” The 
Apocryphal Gospel of Matthew iii. 3 (Tischendorf, p. 59) seems 
also to show signs of the influence of our text: “ Benedic me 
servum tuum. Et dixit ei angelus: Noli te dicere servum, sed 
conservum meum; unius enim domini servi sumus.” Our text 
is a strong prohibition of angel worship (θρησκεία τῶν ἀγγέλων, 
Col. ii. 18). That this was practised by the Jews before the 
Christian era is to be inferred from Tob. xii. 15, ‘‘ I am Raphael, 
one of the seven angels: 12. When thou didst pray .. . I brought 
the memorial of your prayer before the glory of the Lord:” Jub. 
xxx. 20: Test. Dan vi. 2, “‘ Draw near to God and to the angel 
that intercedeth for you; for he is a mediator between God 
and man:”! Test. Lev. v. 5, where Levi prays to the angel who 
conducts him to make known to him his name that he might 

1 This idea of an angelic mediator is found already in Job ν, 1, xxxiii. 
23 sq. ; Zech. i. 12. 


XXII. 9, 20.] YEA, I COME QUICKLY 225 


call upon him in the day of tribulation, and the angel replies: 
“Ἱ (ze. Michael) am the angel who intercedeth for the nation of 
Israel ”:! 1 Enoch Ixxxix. 76.2 The fact that frequent admoni- 
tions against the worship of angels are to be found in Jewish 
writings confirms the view that this cult did prevail in Judaism. 
Cf. Mechilta Sect. ΛΠ», Parash. 10, where R. Ismael ben Elisha 
(flor. 100 A.D.) forbids the worship of any kind of angels (quoted 
from Lueken, p. 6): Jer. Berach. ix. 13%, where men in necessity 
are bidden to pray to God and not to Michael or Gabriel: 
Aboda Zara, 42°, where offerings to Michael are denounced as 
offerings to the dead. In Shabbath 12> men are commanded 
by R. Jehuda (4th century A.D.) not to pray in Aramaic since the 
angels did not understand Aramaic. On the other hand, in the 
Jer. Qiddushim at its close (Lueken) permission is given to ask 
the angels for their intercession. For other proofs that, notwith- 
standing strong prohibitions against the cult of angels, this cult 
did survive in Judaism, see Lueken, A/ichae/, 6-12. 

From Christian sources we know of the prevalence of angel- 
olatry among the Jews: cf. Preaching of Peter (Clem. Alex. 
Strom. vi. 5), μηδὲ κατὰ “lovdaious σέβεσθε, καὶ yap ἐκεῖνοι. . . 
οὐκ ἐπίστανται λατρεύοντες ἀγγέλοις : Celsus in Origen, ¢ (εἶς. 
v. 6, πρῶτον οὖν τῶν Ἰουδαίων θαυμάζειν ἄξιον, i... TOUS... 
ἀγγέλους σέβουσι. 

That this superstition passed from the Jews to the Christians 
our text is sufficient evidence: cf. also Col. ii. 18; Asc. Isa. vii. 
21, Vili. 4, 5; Justin Martyr, Afo/. i. 6, ἀλλ᾽ ἐκεῖνόν τε, καὶ τὸν 
παρ᾽ αὐτοῦ υἱὸν ἐλθόντα. .. Kal τὸν τῶν ἄλλων ἑπομένων καὶ 
ἐξομοιουμένων ἀγαθῶν ἀγγέλων στρατόν, πνεῦμά τε τὸ προφητικὸν 
σεβόμεθα καὶ προσκυνοῦμεν : Athenagoras, Supp/. x., xxiv.: Clem. 
Hom. iii. 36. 

τῶν προφητῶν καὶ τῶν τηρούντων τοὺς λόγους κτλ. Here, as we 
have shown in the notes on xix. 9-1ο, the prophets and the 
ordinary Christians are practically placed on the same level, 
whereas in xix. 9-10 the prophets are exalted far above the 
ordinary Christians, no mention of whom is made. 

τῶν τηρούντων τοὺς λόγους. Cf. i. 3, ili. 8, 10, xii. 17, Xiv. 12, 
ΧΧΙ]. 7. 

τοῦ βιβλίου τούτου. Cf. xxii. 7, 10 [18, 19]. τῷ θεῷ προσ- 
κύνησον. See note on vil. 11. 

20. λέγει 6 μαρτυρῶν ταῦτα. Christ is again the Speaker. 
The ὃ μαρτυρῶν goes back to xxii. 18, where Christ solemnly 
attests the truth of the words of the prophecy of this book. 


1 Cf. Asc. Isa. ix. 23, ‘‘ Iste est magnus angelus Michael deprecans semper 


pro humanitate.” 
* The four chief angels are spoken of as intercessors in 1 Enoch ix. 1, 3, 


the Watchers in xv. 2. 
VOL. Il.—15 


226 THE REVELATION OF ST. JOHN [ΧΧΙ]. 20-21. 


Ναί" ἔρχομαι ταχύ. Here for the third time in this chapter 
(see 7, 12) our Lord declares that He is coming speedily. On 
vai, see note on i. 7. 

᾿Αμήν᾽ ἔρχου, κύριε ᾿Ιησοῦ. On this, the initial and primitive use 
of ἀμήν, which solemnly assents to the utterance of a preceding 
speaker, cf. v. 14, note, vii. 12, xix. 4. ἔρχου κύριε is the Greek 
equivalent of the Aramaic xn x37) (= “our Lord, come”). 
See Encyc. Bib. and Hastings’ B.D. on “ Maranatha.” The 
Aramaic is actually found transliterated in 1 Cor. xvi. 22, - 
and in the Didache, x. 6: 

εἴ τις ἅγιός ἐστιν, ἐρχέσθω" 
εἴ τις οὐκ ἔστι, μετανοείτω" 


μαραναθά. ᾿Αμήν. 


κύριε Ἰησοῦ. This designation is found only here and in the 
next verse in our author. 

21. ἡ χάρις τοῦ κυρίου Ἰησοῦ μετὰ πάντων τῶν ἁγίων. This 
benediction, which is unusual in Apocalypses, is an indication 
that the Book was intended to be read in the Church services. 
In the Pauline Epistles of ἅγιοι includes the whole body of the 
baptized. But in our author it appears to embrace only the 
faithful members of the Church. Cf. v. 8, viii. 3, 4, xi. 18, xiii. 
7, 10, Xiv. 12, xvi. 6, xvii. 6, xviii. 20, xix. 8, xx. 6,9. It is not 
used at all in the Johannine Epistles. 

1 This explanation of Dalman, Wellhausen, etc., is preferable to that 


which is generally accepted in the Church Fathers, #.¢. μαραναθά τε Ἀπ 7, 
“our Lord has come.” 


τ THE TEXT. 
THE GREEK MANUSCRIPTS OF THE APOCALYPSE. 


Uncial MSS containing the Greek Text of the Apocalypse or 
part of it. The enumeration is that of Gregory, except in the 
case of SAC. 

& (iv). Petrograd. Sd. 6 2. &* signifies the original text, 
where the original scribe or a later one has intro- 
duced an emendation. ἐξ NX? x x? ete. are 
various correctors of the MS. 

A (v). London. Sd. 8 4. Αἵ signifies as δὲ ἢ above. A** 
corrector.” 

C (v). Paris. Sd. ὃ 3. Contains 11-319 514714 217. 85 

16 τοῦθ 7179-1618, 182-199, 
025 (ix). Petrograd. Formerly P. Sd. a 3. Contains 11~-16!2, 
171-1921, 209228, 
046 (x). Rome. Formerly Q or B,. Sd. α 1070. 
o51 (ix—x). Athos, Pantokrator 44. Contains 11-13}, 133-227, 
2215-21 with a commentary of Andreas in cursive. 
Photographed for Prof. Swete. 
052 (x). Athos, Panteleemon. Formerly r 183. Contains 
716_g12, 


GREEK CURSIVES OF THE APOCALYPSE.? 


1 (xii—xili cent.). Maihingen. Formerly r1. Sd. Av, 
18 (1364 A.D.). Paris. Formerly r 51. Sd. 8 411. 
35 (xi). Paris. Formerly r 17. Sd. 8 309. 
42 (xi). Frankfurt ἃ. Ὁ. Formerly r 13. Sd. a 107. 
60 (x). Cambridge. Formerly r1o. Sd. ε 1321. 
61 (xvi). Dublin. Formerly rg2. Sd. ὃ 603. 
69 (xv). Leicester. Formerly r 14. Sd. 8 505. 
82 (x). Paris. Formerly r 2. Sd. Ol. 


1 The photographic facsimile edited by Professor Lake for the Clarendon 


Press has been used for this edition. 

2 The photographic facsimile edited by Sir Frederic G. Kenyon (1909) has 
been used for this edition. 

3 Gregory’s enumeration of the MSS is adopted in this edition, but for the 
convenience of those who use Von Soden’s text I have added the latter’s 


enumeration. 
227 


228 THE REVELATION OF ST. JOHN 


88 (xii ὃ). Naples. Formerly r 99. Sd. a 200, 

ΟἹ (xi). Paris. Formerly r 4. Sd. ΟἹ". 

93 (x). Paris. Formerly rig. Sd.a 51. 

94 (xiii). Paris. Formerly r 18. Sd. ΟἹ, 

104 (xi). London. Formerly r 7. Sd. a 103. 

110 (xii). London. Formerly r 8. Sd. a 204. 

141 (xili-xiv). Rome. Formerly r 40. Sd. ὃ 408. 
149 (xv) Rome. Formerly r 25. Sd. ὃ 503. 

172 (xiv-xv). Berlin. Formerly r 87. Sd. a 404. 

175 (x-xi). Rome. Formerly r 20. Sd. ὃ 95. 

177 (xi). Munich. Formerly r 82. Sd. a 106. 

180 (xiv). Rome. Formerly r 44. Sd. ε 1498. 

181 (xi). Rome. Formerly r12. Sd. a τοι. 

201 (1357 A.D.). London. Formerly r 94. Sd. ὃ 403. 
203 (1111 A.D.). London. Formerly r 181. Sd. a 203. 
205 (xv). Venice. Formerly r 88. Sd. 8 500. 

209 (xiv ἢ). Venice. Formerly r 46. Sd. a 1581. 

218 (xiii). Vienna. Formerly r 33. Sd. 8 300. 

241 (xi). Dresden. Formerly r 47. Sd. ὃ 507. 

242 (xil). Moscow. Formerly r 48. Sd. ὃ 206. 

250 (xi). Paris. Formerly r 121. Sd. O°, 

254 (xiv). Athens. Formerly r 122. Sd. 00%, 

256 (xi). Paris. Formerly r1oz. Sd. a 216. 

296 (xvi). Paris. Formerly r 57. Sd. 8 600. 

314 (xi). Oxford. Formerly r 6. Sd. ΟἹ", 

325 (xi). Oxford. Formerly rg. Sd.a rir. 

336 (xv). Hamburg Formerlyr 16. Sd. a 500. 

337 (xii). Paris. Formerly r 52. Sd. a 205. 

339 (xiii). Turin. Formerly r 83. Sd. 6 303. 

367 (1331 A4.D.). Florence. Formerly r 23 Sd. ὃ 400. 
368 (xv). Florence. Formerly r 84. Sd. a 1501. 

385 (xv). London. Formerly r 29. Sd. a 506 

386 (xiv). Rome. Formerly r 70. Sd. ὃ gor. 

424 (xi). Vienna. Formerly r 34. Sd. ΟἹ, 

432 (xv). Rome. Formerly r 37. Sd. a sor. 

452 (xii). Rome. Formerly r 42. Sd. a 206. 

456 (x). Florence. Formerly r 75. Sd. a 52. 

459 (1092 A.D.). Florence. Formerly r 45. Sd. a 104. 
467 (xv). Paris. Formerly r 53. Sd. ἃ 502. 

468 (xiii). Paris. Formerly r55. Sd. O%, 

469 (xiii-xiv). Paris. Formerly r 56. Sd. a 306. 

498 (xiv). London. Formerly rg7. Sd. ὃ 402. 

506 (xi—xii). Oxford. Formerly r 26. Sd. δ τοι. 

517 (xi-xii). Oxford. Formerly r 27. Sd. a 214. 

522 (1515 a.D.). Oxford. Formerly r 98. Sd. ὃ 602. 
582 (1334 4.D.). Ferron. Formerly r 103. Sd. ὃ 410. 


CURSIVES 229 


616 (1434 A.D.). Milan. Formerly r 156. Sd. a 503, 
617 (xi). Venice. Formerly r 74. Sd. ΟἹ, 

620 (xii). Florence. Formerly r 180. Sd. a 207. 
627 (x-xi). Rome. Formerly r 24. Sd. a 53. 

628 (xiv). Rome. Formerly r 69. Sd. a 4οο. 

632 (xiv). Rome. Formerly r 22. Sd. a 201, 

664 (xv). Zittau. Formerly r 106. Sd. ὃ 502. 

680 (xi). Cheltenham. Formerly r 107. Sd. ὃ 103. 
699 (xi). London. Formerly r 108. Sd. 6 104. 

743 (xiv). Paris. Formerly r 123. Sd. Av*. 

757 (xili-xiv). Athens. Formerly r11o. 846. ὃ 304, 
792 (xiii). Athens. Formerly Γ 111. Sd. € 585. 

808 (xii). Athens. Formerly r 112. Sd. ὃ 203. 

824 (xiv). Grottaferrata. Formerly r 113. Sd. ὃ 404. 
866 (xiv), Rome. Formerly r 114. Sd. a 1375. 

886 (1454 A.D.). Rome. Formerly r115. Sd. A7p®0, 
919 (xi). Escurial. Formerly r 125. Sd. α 113. 

920 (x). Escurial. Formerly r 126. Sd.a 55. 

922 (1116 a.p.). Athos. Formerly r 116. Sd. ὃ 200. 


935 Athos. Sd. ὃ 361. 
986 (xiv). Athos. Formerly r117. Sd. ὃ 508. 

1006 Athos. Sd. a 1174. 
1064 Athos. 


1072 (xiv). Athos. Formerly r 118. Sd. ὃ 406. 
1075 (xiv). Athos. Formerly r11g. Sd. ὃ 407. 
1094 (xiv). Athos. Formerly r 120. Sd. ὃ 307. 
1277 (xi-xii). Cambridge. Formerly r 185. Sd. α 194. 


1328 Jerusalem. Sd. a 1470. 
1352 Jerusalem. Sd. ὃ 396. 
1384 Andros. Sd. 6 100. 
1424 Kosinitza. Sd. ὃ 30. 
1503 Athos. 

1551 Athos. 

1597 Athos. 

1611 (xii). Athens. Formerly r 105. Sd. a 208, 

1617 Athos. 

1626 Athos. 

1652 Athos. 

1668 Athos. 

1678 Athos. 

1685 Serres. 

1704 Athos. 

1719 Athos. 

1728 Athos. 

1732 Athos. 


1733 Athos, 


230 THE REVELATION OF ST. JOHN 


1734 Athos. 

1740 Athos. 

1745 Athos. 

1746 Athos. 

1757 Lesbos. 

1760 Serres. 

1771 Athos. 

1773: Athos. 

1774 Athos. 

1775 Athos. 

1776 Athos. 

1778 Saloniki. 

1785 Kosinitza. Sd. ὃ 405. 
1795 Kosinitza. Sd. a 215. 
1806 Trapezunt. Sd. a 1472. 
1824 Rome. Sd. O61, 


1828 (xii). Athens. Formerly r 124. Sd. a 202. 
1841 (ix—x). Lesbos. Formerly r127. Sd. a 47. 
1849 (1069 A.D.). Venice. Formerly r 128. Sd. a 110, 
1852 (x-xi). Upsala. Formerly r 129. Sd. a 114. 
1854 (xi). Athos. Formerly r 130. Sd. a 115. 
1857 (xii). Athos. Formerly r 131. Sd. a 1587. 
1859 Athos. Formerly r 371. Sd. a 402. 
1862 (ix). Athos. Formerly r 132. Sd. O71 

1864 Athos. Formerly r 327. 

1865 Athos. Formerly r 380. 

1870 (x). Chalkis. Formerly r 133. Sd. a 54. 
1872 (xii). Chalkis. Formerly r 134. Sd. α 209. 
1876 (xv). Sinai. Formerly r 135. Sd. a 504. 


1888 Jerusalem. Formerly r 495. Sd. a 118. 
1893 Jerusalem. Formerly r 500. Sd. a 117. 
1894 Jerusalem. Formerly r 501. Sd. a 1670. 
1903 Athos. Formerly r 513. 


1918 (xiv). Rome. Formerly r 39. Sd. a 403. 
1934 (xi). Paris. Formerly τ. 64. Sd. ΟἹ. 

1948 (xv). Rome. Formerly r 78. Sd. a 505. 
1955 (xi). London. Formerly r 93. Sd. a 119. 
1957 (xv). Rome. Formerlyrg1. Sd. a 1574. 
2004 (x). Escurial. Formerly r 142. Sd.a 56. 
2014 (xv). Rome. Formerly r 21. Sd. Av, 
2015 (xv). Oxford. Formerly r 28. Sd. a 1580. 
2016 (xv). London. Formerly r 31. Sd. α 1579. 
2017 (xv). Dresden. Formerly r 32. Sd. a 1582. 
2018 (xiv). Vienna. Formerly r. 35. Sd. Av*. 
201g (xiii). Vienna. Formerly r 36. Sd. Av®, 
2020 (xv). Rome. Formerly r 38. Sd. a 1573. 


CURSIVES 231 


2021 (xv) Rome. Formerly r 41. Sd. a 1572. 

2022 (xiv). Rome. Formerly r 43. Sd. Av‘, 

2023 (xv). Moscow. Formerly r 49. Sd. Av*®, 

2024 (xv). Moscow. Formerly r 50. Sd. a 1584. 
2025 (xv-xvi). Paris. Formerly r 58. Sd.a 1592. 
2026 (xv—xvi). Paris. Formerly r 59. Sd. Av°0, 
2027 (xili-xiv). Paris. Formerly r 61. Sd. a 1374. 
2028 (1422 A.D.). Paris. Formerly r 62. Sd. Av®4, 
2029 (xvi). Paris. Formerly r 63. Sd. Av®®, 
2030.(xli). Moscow. Formerly r 65. Sd. a 1272. 
2031 (1301 A.D.) Rome. Formerly r 67. Sd. Av*1, 
2032 (xi-xii). Rome. Formerly r 68. Sd. Αν]}, 
2033 (xvi). Rome. Formerly r 72. Sd. Av, 

2034 (xv). Rome. Formerly r 73. Sd. Av® 

2035 (xvi). Florence. Formerly r 77. Sd. Av, 
2036 (xiv). Rome. Formerly r 79. Sd. Av‘. 

2037 (xiv). Munich. Formerly r 80. Sd. Av*, 

2038 (xvi). Munich. Formerly r 81. Sd. Av60, 

2039 (xii). Dresden. Formerly r go. Sd. α 1271. 
2040 (xi—xli). Parham (Curzon). Formerly rg5. Sd. Ap!. 
2041 (xiv). Parham (Curzon). Formerly r 96. Sd. a 1475. 
2042 (xiv-xv). Naples. Formerly r 100. Sd. Av‘, 
2043 (xv). Petrograd. Formerly r τοι. Sd. Av*”, 
2044 (1507 A.D.). Vienna. Formerly r 136. Sd. Ay®l, 
2045 (xv). Vienna. Formerly r 137. Sd. Av. 

2046 (xv). Vienna. Formerly r 138. Sd. Av®8, 

2047 (1543 A.D.). Paris. Formerly r 139. Sd. Av®, 
2048 (xi—xii). Paris. Formerly r 140. Sd. a 1172. 
2049 (xvi). Athens. Formerly r141. Sd.a 1684. 
2050 (1107 A.D.). Escurial. Fommerly r 143. Sd. a 1273. 
2051 (xvi). Madrid. Formerly r 144. Sd. Av®®. 

2052 (xvi). Florence. Formerly r145. Sd. Av®, 
2053 (xiii). Messina. Formerly r 146. Sd. Ow}, 
2054 (xv-xvi). Modena. Formerly r 147. Sd. Av5®, 
2055 (xv). Modena. Formerly r 148. Sd. Av‘, 
2056 (xiv-xv). Rome. Formerly r 149. Sd. Av*. 
2057 (xv). Rome. Formerly r150. Sd. a 1576. 
2058 (xiv). Rome. Formerly r 151. Sd. O24 

2059 (xi). Rome. Formerly r152. Sd. Av!® 

2060 (1331 A.D.). Rome. Formerly r 153. Sd. Av‘. 
2061 (xv—xvi). Rome. Formerlyr154. Sd. a 1588. 
2062 (xiii). Rome. Formerly r 155. Sd. O°, 

2063 (xvi). Rome. Formerly r 157. Sd. Av®. 

2064 (xvi). Rome. Formerly r 158. Sd. Av®. 

2065 (xv). Rome. Formerly r 159. Sd. Av*. 

2066 (1574 4.D.). Rome. Formerly r 160. Sd. Av®8, 


232 THE REVELATION OF ST. JOHN 


2067 (xv). Rome. Formerly r 161. Sd. Av®. 

2068 (xvi). Venice. Formerly r 162. Sd. Av®, 

2069 (xv-xvi). Venice. Formerly r 163. Sd. Ανϑὅϑ͵ 
2070 (1356 a.D.). Athos. Formerly r 164. Sd. Av4%%, 
2071 (1622 A.D.). Athos. Formerly r 167. Sd. Av, 
2072 (1798 A.D.). Athos. Formerly r 168. Sd. Av®, 
2073 (xiv). Athos. Formerly r 169. Sd. Av*”. 

2074 (x). Athos. Formerly r170. Sd. Av}. 

2075 (xiv). Athos. Formerly r171. Sd. Av’®. 

2076 (xvii). Athos. Formerly r172. Sd. a 1570. 
2077 (1685 a.D.). Athos. Formerly r174. Sd. Av7, 
2078 (xvi). Athos. Formerly r176. Sd. a 1686. 
2079 (xiii). Athos. Formerlyr 177. Sd. α 1373. 
2080 (xiv). Patmos. Formerly r 178. 

2081 (xii). Patmos. Formerly στ 179. Sd. Av. 

2082 (xvi). Dresden. Formerly r 182. Sd. a 1682. 
2083 (1560 a.D.). Leyden. Formerly r 184. Sd. Av, 


2084 Constantinople. Formerly r 506. Sd. a 1586. 
2087 Basel. 

2091 Athens. Formerly r 511. Sd. Av*0, - 
2116 Athens. Sd. Ap”. 
2136 Moscow. Sd. € 700. 
2138 Moscow. Sd. a 116. 
2186 Athos. Sd. Av?3, 
2195 Athos. Sd. a 508. 
2196 Athos. Sd. a 1687. 
2254 Athos. Sd. Av§4, 
2256 Athos. Sd. α 1577. 
2258 Athos. Sd. a 1770. 
2259 Athos. Sd. Av}, 
2286 Athos. Sd. Ay®. 


There are thus 223 Cursives according to the above 
enumeration, which is based on Gregory’s list, Griechischen 
Handschriften des NT. (pp. 48-122).} 


In his list of MSS of the Apocalypse on pp. 360-361 there are six 
omissions and two or more wrong insertions. Von Soden (Schriften des NT, 
I. i. 289) reckons the number of Cursives as 222. Thus with the seven 
Uncials there are altogether 230 (or 229) Greek MSS of the Apocalypse. 


Il. THE TEXT. 


THE MSS anp VERSIONS COLLATED FOR THIS EDITION: 
ABBREVIATIONS: SYMBOLS: ITACISMs. 


UnciaLs.—Of the Uncials A and x have been collated afresh from 
photographs of these MSS published by Kenyon and Lake 
respectively. For the readings of C, 025, 046 the editor is 
dependent on Tischendorf, and for o51 on the readings 
given in Swete’s edition under the number 186. ᾿ 


CursivEs.—The following 22 Cursives have been specially photo- 
graphed for this edition: 18, 35, 149, 175, 205, 325, 337; 
386, 456, 468, 617, 620, 632, 866, 919, 920, 1849, 1934, 

2004, 2020, 2040, 2050. Of these the following are 
defective: 205, 337, 468, 366, 919, 920, 2040, 2050. 

205. Defective: xviii, 14 ἀπῆλθεν ἀπὸ σοῦ. . . XX. 9 THY παρεμ- 
βολὴν τ. ἁγίων, t.e. one page lost through carelessness of 
the photographer. 

337- Defective: x. 4-x1. 1 and Xxli. 17 λέγουσα to end wanting. 

468. Defective: xix. 18 καὶ σάρκας ἰσχυρῶν... xxii. 17 εἰπάτω 
ἔρχου wanting. 

866. Defective: contains only vi. 17 ἡμέρα τ. ὀργῆς. .. xiii. 
12 τοῦ θηρίου πᾶσαν. 

gig. Ends with xix. 6 ὑδάτων πολλῶν καὶ ὡς. 

920. Ends with xxii. 1 καὶ ἔδειξε. 

2040. Ends with the words καὶ τόπος, xx. 11. Photographs 

incomplete. 

2050. Defective. Omits vi. 1 καὶ εἶδον. .. xix. 21 ἐκ τῶν 

σάρκων αὐτῶν. 

These 22 Cursives are generally quoted as 22, or 21, 20, 19, 
accordingly as one or more are defective. See under “ Abbrevia- 
tions” below. 

For the readings of most of the remaining Cursives cited in 
this edition the author is indebted to Tischendorfs WZ. Graece 
(ed. oct. 1872) and to Hoskier’s Concerning the Date of the 
Bohairic Version (1911) for select readings from the following 
26 Cursives: 180, 181, 256, 337, 367, 368, 467, 582, 664, 680, 
743, 1075, 1948, 2014, 2025, 2026, 2028, 2029, 2030, 2031, 
2032, 2033, 2034, 2037, 2038, 2043. Where readings from 
the Cursives cited by Tischendorf are not to be found in 


Tischendorf, they are derived from Hoskier. 
233 


234 THE REVELATION OF ST. JOHN 


CORRECTIONS ON THE MSS— 

A*=original text. A**=correction and similarly in the 
Cursives. 

x* =original text. The lead of Tischendorf has been 
followed in distinguishing the different hands 
engaged in correcting &. On these different correc- 
tors (as many as fifteen ranging from the iv to the 
xii Century) and their dates see Lake, Codex 
Sinatticus, pp. xvii-xxiv. Lake differs from 
Tischendorf in differentiating certain of the correc- 
tors. Into this vexed question it is not necessary 
to enter here. 


VERSIONS.—For a short description of these Versions see the 
Introduction to vol. i. 
Latin. 
Tyc=‘Tyconius’ Text of the Apocalypse, a partial 
restoration,” published by Prof. Souter in the 
J: 54 April ΤΟΥ 5: 
Pr= Text of Primasius in Die latetnische Apocalypse, edited 
by Haussleiter, 1891. 
fl= Palimpsestus floriacensis in Haussleiter’s volume 
just mentioned. 
gig=Codex Gigas. A fresh collation made by Dr. 
Karlsson in 1891 for Bp. John Wordsworth of 
Salisbury, and put at my service by his collabor- 
ator—Professor White. 
vg= Vulgate (editio minor), edited by H. J. White, 
IQII. 
Syriac. 
s! = Philoxenian Version, edited by John Gwynn, 1897. 
s? = Harkleian or Syriac Vulgate. 
s sometimes is used to indicate the consensus of 51 
and 53. . 
Armenian. 
arm!-2.8.4—QOld Armenian MSS edited by F. C. 
Conybeare, 1907. 
arme = Armenian Vulgate. 
Egyptian. 
bo=Bohairic Version of the New Testament, vol. iv., 
edited by G. Horner, 1905. 
sa=Sahidic Version. Partial collation furnished to 
the editor by G. Horner. 
Ethiopic. 
eth = Ethiopic Version, edited by J. P. Platt (new edition), 
1899. 


ABBREVIATIONS AND SYMBOLS 235 


ABBREVIATIONS AND SYMBOLS— 


tT 
= 
[ 


Or'=the Greek text, which accompanies the recently dis- 
covered Scholia of Origen on the Apocalypse, ze. in 
Harnack’s edition, Der Scholien-Kommentar des Origenes 
zur Apokalypse Johannis, 1911. This text is not Origen’s, 
though the Scholia probably are. It should be numbered 
as Cursive 2293 (x cent.). 

Or™ 34 — Origen’s text of the Apoc. in his Commentary 
on Matthew, vol. iv. p. 314, in Lommatzsch’s edition. 
Similarly Or‘ ** "7 means Origen’s text of the Apoc. in 
Contra Celsum, vol. xx. p. 117, of Lommatzsch’s edition. 
Origen’s works are occasionally quoted to show that Or’ 
cannot be his text. 

1 Words so enclosed are taken by the Editor to 
have greater claims to be the original than the 
alternative printed in the margin. 

+ Words so enclosed are corrupt. The Editor’s 
restoration is occasionally given in the margin. 

> Words so enclosed are restored by the Editor. 

Words so enclosed are interpolated. 
+ =add 
> = omit. 
N = transpose. 
pr = prefix. 


22 (—18. 35)=the 22 Cursive MSS collated for this edition 


less by the two MSS 18. 35. Where certain 
of these MSS are defective the symbol may be 
21 or 20 or 19 or 18 or even 17. 


Words in heavy type in the text are restorations of the original 


ITac 


(οχὲ 45 ἴῃ 21. 7.14. 


ISMS.—Itacisms are not recorded in the case of the Cursives 
nor yet of the Uncials excepting A and &, and not even the 
itacisms of these in such common instances as for εἰ (ἴδον 
for εἶδον). Such itacisms as ε for αἱ or vice versa in these 
two MSS are recorded, since this itacism has in one case 
led to a corruption of the text. Thus Gwynn and Swete 
have rightly recognized that πέσῃ ἐπί in 76 is corrupt for 
maton ἔτι, the corruption being due originally to the mis- 
writing of παισὴ as πεση. In 9° AX write eon for παιση--- 
a fact unrecorded by Tischendorf. In fact A writes πεσ- 
twice for παισ- out of the five times where it occurs in the 
N.T. and & three times. Other common unrecorded 
itacisms are c for ἡ and o for , or vice versa. 


Ill. THE TEXT AND APPARATUS CRITICUS. 


CHAPTER I. 


ATIOKAAYWVIS, IQANNOY. 


1. ᾿Αποκάλυψις Ἰησοῦ Χριστοῦ ἣν ἔδωκεν αὐτῷ 6 θεὸς δεῖξαι τοῖς 
δούλοις αὐτοῦ, ἃ δεῖ γενέσθαι ἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ 
τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ ᾿Ιωάννῃ, 2. ὃς ἐμαρτύρησεν τὸν 
λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν ᾿Ιησοῦ Χριστοῦ, ὅσα εἶδεν. 


Title. 


aroxaduyis Ιωαννου (Iwavov δὲ) NC>A 205. 2004 | Ιωαννου 
αποκαλυψις 175. 337. 920. 2040 | ἢ amok. του αγιον Ιωαννου bo 
azrox. Iwav. του θεολογου (+ nv ev Hatuw ty νίσω εθεασατο 620) 
325. 620: amok. του ay. Iwav. tov θεολογου 18. 35. 386. 456. 
468. 2020 Or® | Iwav. του θεολ. και nyarnpevov αποκ. 1934 | αποκ. 
(+70v αγιου 919) ἴωαν. του θεολ. και ευαγγελιστου 046. 9149 | 
amok. ἢ eyeveto εἰς τον (- αγιον 51) Ιωαν. τον evayy. (+ ὑπὸ του θεου 
52) ev Πατμω ty νήσω εἰς nv εβληθη ὑπο Nypwvos Καισαρος 51:3 
[ἡ αποκ. του αποστολου ἴωαν (και ευαγγελιστου 025) 025 vg | 
amok. Tov ay. αποστ. Iwav. του θεολ. 632 | amok. του ay. Iwav. του 
αποστ. kK. evayy. Tov θεολ. nv ιδεν ev πατμω TN νήσῳ κυριε EvAOY. 2050. 


1. amok. . . . τὴν papt. I. X.] αποκαλυψις Ιωαννου του evayye- 
λιστου arm‘ : αποκ. Ιωαννου καθως εἰιδὲν 1. X. eth | nv εδωκεν 

. oo ἐμαρτυρησεν] τῆς γεναμενὴς εἰς ene Ιωαννὴν Tov ἀποστολον 
του κηρυξαι 2050 | nv] δὲ ἧς ΔΓΠῚ5: 3) α ] αὐτω] αὐτη 046  δουλοις] 
αγιοις &* | κι eonp.] significans Tyc : x. ἐπεμψεν eth | αποστειλας 
nuntianda Pr fl: >eth : +avra bo | του >88. 2015 | τω δουλω 
avr. > 1854 Or® : του δουλου aut. A | Iwaver x* |. 

2. ver. 2 >arm! | oo epapt. τ. λ.] μαρτυριαν του λογου arm? 
| του θεου >Pr | Χριστου > 181 | ova >2040: +7e 1: ἣν arm‘ | 
dev] + καὶ ατινα εἰσι καὶ atwa (or a: >620) χρὴ yeverOar μετα 
ravta 1. 88. 104. 181. 205. 209. 432. 468. 620. 632**. 1957. 2015. 
2020. 2023. 2024. 2037. 2041. 2067 al: και atwa εἰσιν 42: |, 

236 


I. 3-6.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 237 


4. Μακάριος ὃ ἀναγινώσκων 
καὶ ot ἀκούοντες τοὺς λόγους τῆς προφητείας 
καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, 
ὃ γὰρ καιρὸς ἐγγύς. 

4. ‘Iwavvys ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ ᾿Ασίᾳ" 


΄ ε α ὙΠ free x xv eR ,es ee ety, 
Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ ὃ ὧν καὶ ὃ ἣν καὶ ὃ ἐρχόμενος, (a) 
5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ ὁ μάρτυς ὃ πιστός, 
ὁ πρωτότοκος τῶν νεκρῶν καὶ ὃ ἄρχων τῶν βασιλέων τῆς γῆς. 


Τῷ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν 
~ > ~ 
τῷ αἵματι αὑτοῦ, 
(a) The MSS add here an early interpolation: καὶ ἀπὸ τῶν ἑπτὰ wvev- 
μάτων τῶν ἐνώπιον τοῦ θρόνου αὐτοῦ. See vol. i. 11-13. 


8. μακαριος] pr και eth : + εἰ 2050: μακαριοι arm* bo | o ἀναγιν. 
και >arm? : ot avaywwoxortes bo | ὃ axovwr gig arm}: 2-34 | 7, Noy. 
τ. mpop. kK. 0 axovwy arm?@ | 7. Aoy. τ. προφ. >arm! | rove λογ. 
+rovrovs C : tov λογον & 046. 2042 | προφητιας NC 93. 104. 
314 : +ravrns 104. 336. 468**. 620 gig vg 51:2 arm?* bo: + 
τουτου τ. βιβλιου eth | xar?]+ οἱ 2040 | τηρουντεσ] ποιουντεσ arm 
: Thpwv gig arm!:?3¢ | ἐν avry >fl : ex avtyo 2050 bo | o yap 
k. eyy. >arml-3 | καιρ. eyy. > 2050 |. 

4. lwavvys| Iwavyo & : pr a eypawe eth : +scribens haec Tyc 
| rao2|]+ ουὐσαισ 2050 | εἰρηνη] - multiplicetur Tyc| amo... 
epxou.| a deo patre Tyc | azo o wy ANC 025. 1. 60. 82. 88. 104. 
181. 314. 336. 424. 432. 620. 628. 632**. 1957. 2015. 2020. 2023. 
2036. 2037. 2041. 2050. 2067 : απὸ Tov o wy 61.™8 429. 617. 
1934 : abeo qui est fl gig vg 512 bo: azo θεου o wy 046. 21 
(—432. 620. 628. 632**. 2020. 2050) al™ Or® : azo κυριου o 
wy 2016 | 08 >2050 | epxou.]+omnipotens Pr | cat >s? | rwv? 
A® 88. 241. 2036 : a C 046. 21 (—205. 620. 2020) alP™ Or® 
sl.2 arm’ : a ἐστιν 025. I. 205. 620. 2020. 2023 al arm?¢ : 
a εἰσιν 2019 arm‘ | avrov >2018 bo: του Geov 88. 2015. 2036 
Pr fl : Invov Χριστου eth | 

5. και amo |. Χ.] et a filio hominis Tyc : >eth | oo μαρτυς 
πιστοσ ἐστιν 172. 2018 Pr gig vg arm*eth | o zpwror.] “who 
is eldest” arm?3¢; +k 1. 1957. 2041 al | των νεκρων] “among 
the dead” arm? 3: 8 | apywv] μαρτυσ 2050: +avtwv bo | βασι- 
λείων &* (corr. by scribe himself to βασιλεων) arm}: 2 84 Or® | rw 
(>8*) ἀγαπωντι ANC 046. 21 ( -- 205) alP! Or* arm : τω αγαπησαντι 
025. 1. 61.8 88. 205. 1957. 2015. 2019. 2036. 2037. 2038. 2041. 
2067 : oo nyarnoey 172. 2018 ἢ gig vg arm!-?-34 bo |ημασ!] 
> 2050: υμας eth | λυσαντι ANC 1. 88. (104). 181*. 314. (620). 
628. 2015. 2019. 2020. 2036. 2050 Οἵ" Pr ἢ 51:3 arm : λουσαντι 
025. 046. 21 ( -- ὅ2ο. 2020. 2050) al?! gig vg eth : ἐλουσεν 172. 


238 ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ [I. 6-8. 


6. καὶ ἐποίησεν ἡμᾶς βασιλείαν, ἱερεῖς τῷ θεῷ καὶ πατρὶ αὐτοῦ, 
αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων ἀμήν. 


᾽ ΡΤ Ν a “ 
η. ᾿Ιδοὺ ἔρχεται μετὰ τῶν νεφελῶν, 
Xo ᾿ A > Ν Ν ν 8 ἃ > , 
καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸν ἐξεκέντησαν, 
καὶ κόψονται ἐπ᾽ αὐτὸν πᾶσαι ai φυλαὶ τῆς γῆς. ναί, ἀμήν.(α) 
(a) The MSS add here an early interpolation. 8, ᾿Εγώ εἰμι τὸ Αλφα 


καὶ τὸ Ὦ, λέγει Κύριος ὁ θεός, ὁ ὧν καὶ ὁ ἣν καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ. 
See vol. ii. Eng. trans., footnote, 2722 Joc. 


2018 bo : λυσαντι K. των THO αμαρτιασ κιλιδων λουσαντι TH 
EKXUTEL του ζωοποιου αιματοσ K, πηὍυηδατοσ K, TOLYTAVTL ἡμασ βασιλειον 
ιερατευμα κ. λουσαντι NHAC απὸ τῶν ἀμάρτιων εν Τ. ALUATL AUTOV. και 
ἐποιησεν ἡμασ βασιλειαν ιερεισ KTA. 104. 620. (336. 459. 628) | 
npac? >N* : υμαὰς eth | ek ANC 1. 61.™8 88. 181. 2015*. 2019. 
2020. 2036. 2037. 2038. 2050. 2067 : απὸ 025. 046. 21 (— 620. 
2020. 2050) 250 al?! Or* Pr fl gig vg bo? | τ. ayuapr.] peccato 
Pr | ypwv] ὑυμων eth: >A 1. 181. 336. (620). 2067 Pr | ev 7. arp, 
avr, >arm}- * |, 

6. ἐποιησεν ANC 025. 21 (-- 386. 456. 468. 866) 250. 2037. 
2038. 2067 Or® s!-? bo eth : ποιησαντι 046. 42. 69. 104. 
325.°% 336. 367. 385. 456. 459. 468. (620). 2019  ἡμασ & 025. 
046 al?! Pr gig vg4 (51:2) arm : ἡμῖν A 42. 325**. 367. 456. 
468. 517. 2016. 2020 : nuwy C: vuas eth: regnum nostrum ἢ : 
nostrum regnum vg) ; > 325* | βασιλειαν ιερεισ AN*C 21 (-325. 
456. 468. 2050) 250 alPm fl vg-Y: βασιλειαν και reper N° 
88 Pr gig vg’ : “worthy of his kingdom and _ priests” 
arm!-3-4 ; βασιλειαν ιερατικην 51:32 : βασιλειαν αγιαν eth: 
βασιλειον ιερεισ 046. 2050: βασιλεισ και ιερεισ 025. I. 2015. 
2019. 2036. 2038. 2067 al διγη3 3« ; βασιλειον teparevpa 42. 
61*. 69. (325). 367. 456. 468. 517. (620). 1854 Or® bo" | 
ka? >arm!* bo | αὐτου >fl arm! | avrw . . . αμὴν >Pr arm? 
| κι To κρατὸς. . . ἀμὴν >arm*| τ. awvas] τον awva N* | 
των αἰωνων XC 046 al?! Or® fl gig vg 51:32 arm*%%¢:; >A o25. 
88. 325. 456. 468*. 498. 2015. 2036. 2037. 2050 bo | αμην 
>218 |. 

he tere ἐπι Ο sa eth | rwv> 250. 2018. 2038 | νεφελων] + αμην 
35: +coeli gig arm! 234 | operas] AC 025. 046 alP! OrMt lv 3x4 
Pr fl gig vg eth: οψονται & 1. 181. 2038. 2067 Or® s 2 arm bo 
| avrov! > 1. 205. 209 arml-3 | zac] παντεσ 51:32 arm: +0 172 
: παντεσ, tax bo  οφθαλμοσ και >arm! | οφθαλμοι 5}" 5 arm? 44 
| avrov? >N* | κοψονται] opovrar (-erac Pr) Pr fl bo arm? (5) : 
οψονται kat κοψονται eth | ex avrov >1. 241* arm! : er >N* 2050 
Or Pr fl bo| wavac. . . γησ] omnis terra Pr | vac]+xae s? | 
vat αμην >fl arm! : vac > bo [αμην] Ἐ καὶ Aeye arm! |, 

8. to akga ANC 025. 046. 21 (-—620. 632. 2020) al 


I. 9-11.] ΑΠΟΚΑΛΎΨΙΣ TOANNOY 239 


9. Ἐγὼ Ἰωάννης, ὃ ὃ ἀδελφὸς ὑμῶν καὶ συνκοινωνὸς ἐν τῇ θλίψει 
καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγεν όμην ἐν τῇ, νήσῳ τῇ 
καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ. 
Io. ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ᾿ φωνὴν ὀπίσω μοι 
μεγάλην ὄπισθέν μου ὡς σάλπιγγος λεγούσης φωνὴν 
11. Ὃ βλέπεις γράψον εἰς βιβλίον, i 
καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις, 


gig arm?-4# bo : τὸ a 1. 88. 241. 385. 620. 632. 2020. 2023. 
2037. 2038. 2039. 2042. 2067 al Or® Pr fl vg : +xar eyw δὲ 
| τοῦ] I am arm?* | w]+(y) apxy Kae (το) τελοσ N* τ. 61.™8 (88). 
172. 205. 250. 1854. (2015). 2018. (2019. 2023. 2036. 2037). 
2038. 2050 Ort’? Or® gig vg bo | λέγει Κυριος ο θεος > 
2050 | λέγει >88 | o θεοσ >arm! : +xat 620 arm? 3a | και ον 
> arm: “and who is” arm?%¢; “unto aeons” arm! | of > 
1934 | ἐρχομ.] Ἐκαι 386 : + κυριοσ arm! | οὔ > 046. 2015. 
2036 

9. eyo] + εἰμι bo : και eyw eth | Ιωανησ δ ἢ | συνκοινωνοσ XC 
025. 2036 al : συγκοιν. A 046. 205. 250. 468. 2020. 2037. 2038. 
2050. 2067 al s! : κοινωνοσ 21 (— 205. 468. 2020. 2050) al™ 92 ; 
+vpwv 51:2 eth | καὶ βασιλεια ANC 046 al?! Or® Pr ἢ gig vg 
arm}:2-3¢: «x, ev ty βασιλ. (+ pwr eth) 025. I. 104. 205. 620. 
2023. 2038. 2067 al eth: τησ βασιλειασ arm‘ : ore ἡ βασιλεια 
bo : >s!+? | καὶ virop. ev. Ino. > arm}-4 | kat? | + ev ty 51 | von. | 
Ἔτη 51:2: +c0uv noav bo: δια τὴν ὑπομονὴν Ὅμων eth εν gil 
8* C 025. 2020. 2050 Or" gig vg 51 bo: ev Χριστω A: 
Ino. Χριστ. N° Pr vg4 s? eth : Incov Χριστου 1. 205. ee. 
2015. 2036: ev Xptotw Incov 046. 21 (— 205. 2020. 2050) al?! 
Or® fl arm? ©) | καλουμενὴ >1 :'επικαλουμενη 2050 : λεγομενὴ 
141: : | dca] καὶ C | Geov] κυριου 620 | και τὴν papt. AC I. 91. 
172. 242. 325*. 424. 432. 1934. 2015. 2016. 2018. 2020. 2036 
Pr gig vg arm®4¢ bo: και δια τ. μαρτ. τὲ 025. 046. 21 (-- 325%. 
1934. 2020) al?! Or® fl 51: 2 arm! 3 eth | Incov AN*C 025. 181. 
2015. 2019. 2020. 2036. 2050 ἢ gig vg arm*: Χριστου arm! : 
Incov Χριστου N° 046. 21 (—2020. 2050) al?! Or® Pr 512 
arm? 34 bo |. 

10. eyev. ev πνευμ.] “and (>a) there was in me the spirit 
(holy 1)” arm! 5:8: α΄; pr eyw A: pr eyw Iwavvyo gig : pr καὶ 
51 [εν πνευματι ev τὴ >2050| φων. pey. οπισθεν (336. 2020 
οπισω) μου A 336. 2020. 2067 arm! eth : οπισω pov φων. 
(+oarmyyos 2015) pey. NC 025. 205. (2015). 2037 al 
Pr ἢ gig vg 51:2 arm?* bo : φων. οπ. pov μεγαλ. 046. 2040 alP! 
Or : φωνησ om. λεγουσηὴσ μοι wo σαλπιγγοσ peyadyo 2050 : 
φωνησ pey. 336. eset 2067 | οπισθεν μου >arm* | σαλπιγγοσ] 
pr φωνὴ arm? 8: 4 eth 

11. ‘ae Neyouray 8° ¢ Pr fl s+ 3 arm*: λαλουσησ 920. 


240 ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ [1. 12-13. 


εἰς Ἔφεσον καὶ εἰς Σμύρναν καὶ εἰς Πέργαμον καὶ εἰς 
Θυάτειραν 
καὶ εἰς Σάρδεις καὶ εἰς Φιλαδελφίαν καὶ εἰς Λαοδικίαν. 


12. Καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ. 
καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς, 
13. καὶ ἐν μέσω τῶν λυχνιῶν ὅμοιον υἱὸν ἀνθρώπου, 
ἐνδεδυμένον ποδήρη καὶ περιεζωσμένον πρὸς τοῖς μαστοῖς 
ζώνην χρυσᾶν'" 


2039. 2040 : φωνουσησ 2020:> 104: +por 1854. (2050) arm! ὅ 
bo eth : +eyw adda κ. To ὦ πρωτοσ κ. ο εἐσχατοσ (Kat) (025. 
104) 620: +eyw εἰμι το ak. TO ὦ (0) πρωτοσ κ. (0) ἐσχατοσ (Kat) 
1. 61*. 336. 628. 2019. 2020. 2023 | oBAex. >N* | o] α 172. 424. 
2018, 2020 Pr s! bo | βλεπεισὶ βλεπησ 2040 : axovoe bo | 
εἰσ] Ἔ το & | καὶ πεμψον >arm* : et mittem fl | cat >x* bo| 
ἐκκλησιαισ]- ταισ ev ty ασια bo : ἕταισ (ουσαισ) arm | ev Ἑφεσω 
ev Sprpva κτλ. arm | eo® +++ 7 >bo : ao 3 > 
arm? | xa?---5>Pr: xa >149. 201. 2015. 2042. 2067 | και 
εἰσ Σμυρν. post Θυατειρ. pon &| Spuvpvayv C 025. 046. 21 
(—205. 620. 2040) al s? : Smyrnam fi : Smirnam Pr gig : 
pupvav A I. 177. 205. 620. 628. g20. 2017. 2018. 2024. 
2040** : μυραν 104*. 2040*% : Zuvpvav & vg s! : Zuvpva arm 
| Περκαμον 2050 : [εἰσ Θυατειραν (-ripav AC : -τηραν 046. 
2050) (AC 046) 69. 110. 172. 314. 424. 1854. 1957. 2018. 
2020. (2050) : Tyatyram ἢ : Tyathiram gig : Thyatiram vg : εἰσ 
Θυατειρασ 1. 2038 : εἰσ Θυατειρα (-rypa 620. 632) N 21 (-- 205 
2020. 2050) 250. 2037. 2067 al : εν Θυατειροισ 025. 205. 
209. 2019 : Tiatirae Pr : Thyatera bo | xaw®]+xa 2040 | x. 
εἰσ Σαρδ. >X* : post Aaod. pon δὲ | Σαρδ.] αρδεισ 620: | Φιλα- 
δελφιακν ANC 025. 046. 104. 205. 456. 522. 620. 919. 920. 
1849. 1955. 2004. 2015. 2017. 2039. 2042. 2050 bo: Φιλαδελ- 
φειαν 21 (—205. 456. 620. 919. 920. 1849. 2004. 2050) al?! : 
“ Phrygia” arm! | Λαοδικιαν ANC 110%, 205. 2015. 2042. 2050 
al bo : Λαοδικειαν 025. 046. 21 (—205. 2050) al?! : Laudatiae 
Pr|. 
12. καὶ] ANC 025. 205. 632**. 2020. 2050 Pr fl gig Cyp vg 
51. 2 bo: exet 2016: Kat exer 046. 21 (— 205. 632**. 2020. 2050) 


al?! | ἐπιστρ. Brew. . . . και επιστ. edov] conversus respexi ut 
viderem . . . et vidi Pr fl : ereorpefa εβλεψα bo | ot 
Wer 2050 (s!)| τι φων. . . ἐμοῦ] τὸν λαλουντα μοι 2050 


ἐλαλει NC 046 al?! Pr fl gig vg (52) arm?%4 : λαλει A 
arm! : ἐλαλησε 025. 1. 104%. 620, al s! | per ἐμου] μοι arm? 
| emotpefao > 2050. (Pr fl) arm! | λυχν. err. χρυσ. 2050: > 
arm? |. 

18. xo! >arm! | experw AC 2004 : μεσον τὲ | των AC 025. 1. 


I. 14-1δ,] ἈΑἈΠΟΚΑΛΥΨΙΣ IOANNOY 241 


14. ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκόν,(α) 
καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός, 
15. καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ ws ἐν καμίνῳ ἵ wer 
5. καὶ οἱ πόδες μοιοι xX μίνῳ = 
υηρωμένης T, 
a / lal 
καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν. 


(az) MSS adda gloss ws χιών. See vol. i. 28, 


181. 205. 459. 2015. 2020. 2037. 2038. 2042. 2050. 2067 Tyc 
Pr fl s arm! 3: 4 bo: των erra & 046. 21 (— 205. 2020. 2050) 
al?! Or’ gig vg arm? | λυχν.] +rwv χρυσων 172. 250. 424. 2018. 
2023 gig vg®" arm* | ομοιον] ὁομοιωμα A s! (=wo ομοιωμα) bo sa: 
οὁμοιοσ 1854 | του wov του avOp. 53 | wov δὲ 046. 1. 35. 61*. 69. 
O40 ΤΟΙ 172: 175. 17}. 901: 250. 326. 337.386. 456.-617- 
620. 1934. 2015. 2016. 2018. 2021. 2042. 2050 al: ww AC o25. 
18. 205. 468. 632. 919. 920. 1849. 1854. 2004. 2020. 2037. 2038. 
2040. 2067 al?! Or® Pr Cyp ἢ gig vg arm | ανθρωπου] - και s! | 
evdedvpevor . . . περιεζωσμενοσ 1854 | rodypy NC 025. 046 
min fere omn : ποδηρην A (2050) [προσ] ev 172. 2018. 2020: 
ext Pr fl bo: inter Tyc | μαστοισ C 025. 046. 250. 2037.™6 alPl: 
μαζοισ A 35. 60. 432.1957. 2015. 2023. 2036. 2037*. 2038. 2041. 
2067: μασθοισ N 104. 205. 209. 385. 498. 620. 632. 2042. 2050: 
+avrov s!- 2 bo eth | χρυσαν AX*C : xpvow 620: χρυσὴν N° 025. 
046 min omn™4 |, 

14. ἡ Se κεφ. . . . τριχ.] “but the hair of his head” arm! | 
τριχεσ] τριχαισ 2050: +avrov starm? | λευκαι > Pr fl arm! 2 3¢5a 
| wrt AN 35. 175. 386. 617. 620. 632. 920. 1934. 2020. 
2040 al™ Or®: woee C 025. 1. 1957. 2015. 2023. 2036. 2037. 
2038. 2041. 2042. 2050. 2067 al : worep 205. 209. 242 : και 
wo 046. 18. 250. 325. 337. 456. 468. g19. 1849. 2004 al 
| wo eptov .. . οφθ. avr. >arm? | ἐριον] καὶ 110 s! | λευκον] 
καθαρὸν arm* : > 110 Pr ἢ Cyp 5] : + καὶ 2019. 2050 
gig vg 5} arm®**e« eth | wo χιὼν > arm! 2 8." 4 wo?] woe 
(2019). 2020. 2042 : και bo : aut (corrupt for ut) Tyc. | xac? > Pr 
| wo? > 517 |- 

15. και > 104. 620 Pr | ομοιοι] ομοιωσ 920 | χαλκολιβ.] χαλκω 
AtBavw 025. 104. 175. 620, 2017. 2042. 2050: aurichalco (auri- 
calco Pr) Libani Tyc Pr : aurocalco fl : auricalco gig : orichalco 
vg : “burnished brass” bo : και gig | wo. . . πεπυρ. > 4098. 
arm}. 3*-4 | wo >s! arm? 3**2 | ev] ex Pr fl | πεπυρωώμενησ AC 
Cyp Pr ἢ : πεπυρωμενω N 205. 209. 336. 620. 628. 2050 gig 
vg 51:3 : πεπυρωμενοι 025. 046. 21 (— 205. 620. 2050). 250. 2037. 
2038. 2067 al?! Or® : ignitos velut in fornace ignis Tyc : 
“refined amidst a furnace fiery” arm? 8" α |x. 7 gov... . 
vd. πολλ. > arm‘ | vdarwy πολλων] πληθουσ Aaov 2050 (cf. 
Dan. 10%) |, 


VOL. 11.—16 


242 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [1. 16-18. 


᾿ς ie > a a Ν > δὼ, 3 , ε U 
16. καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, 
καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπο- 
, 
opie ang eet ear , ; 
καὶ ἡ ὄψις αὐτοῦ ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ. 


17. Καὶ ὅτε εἶδον αὐτόν, ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός" 
καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ᾽ ἐμὲ λέγων 


Μὴ φοβοῦ" ἐγώ εἰμι ὃ πρῶτος καὶ ὃ ἔσχατος, 
18. καὶ ὃ ζῶν καὶ ἐγενόμην νεκρὸς, 


ASKS Ν “ Ted VA Ν 2A “ 27 
και ἰδοὺ ζῶν ειμι ELS τους ALWVAS των ALWYWYV, 
Lo” Ν “ a ,ὔ ν" ~ @¢ 
και EX Tas κλεῖς του θανάτου και του ἄδου. 


16. xa! >1854 bosa | exwv X°C 025. ο46. 21 ( -- 2050) 2037. 
2038. 2067 al?! Or® 51:2 : εἰχεν N* 172. 250. 424. 2018. 2019: 
habebat Pr fl gig vg arm: >A 2021. 2050| & τ. ὃ. x. avr. 
>arm! | εν > 2050 | def. χειρι. avr. ANC 025. 35. 61. 69. 172. 
175. 181. 205. 209. 242. 250. 432. 617. 1934. 1957. 2016. 2017. 
2018. 2019. 2023. 2036. 2037. 2038. 2041 alP : deta aur. χειρι 
21 (-- 35. 175. 205. 617. 920. 1934. 2040. 2050) alP! Or : χειρι > 
60. g20. 2015. 2040. 2050 Tyc Pr ἢ gig vg arm? : χειρι avr. 
τη δεξια 046 | αστερεσ A 1934. 2021 | ρομφ. διστ.] πνευμα s! | 
οξεια > 205. 209. 242. 2050 arml-3-4 (bo)  ἐκπορευομ.͵ pendentem 
Tyc | dawe wo o ἡλιοσ & Pr Cyp fi arm‘ bo : “like the sun 
flashing appeared ” arm!: 2 3 | o>205. 209. 241. 432. 498. 628. 
632. 2020. 2042 | aver] φαινων 2067 : “was flashing” arm‘ | ev 
τη Suv. avr. >arm |. 

17. ἐπεσα ANC 025. 046. 35. 205. 325. 337: 456. 620. 632. 
2020. 2050 : ἐπεσον 18. 175. 386. 617. 919. 920. 1849. 1934. 
2004. 2037. 2040 al | προσ] εἰσ & 42 : ἐπι 2033 S! | wo] wor B® : 
woe N° arm : καὶ wr Or® bo | εθηκεν AC 025. 046. 21 ( -- 35. 
205. 2050) al?! Or*: posuit Pr gig vg : ἐπεθηκεν 8 τ. 35. 61.™8 205. 
2015. 2023. 2036. 2037. 2038. 2050. 2067 : inposuit fi Cyp | δεξ. 
avr. AX*C 025. 046. 21 (-- 35. 205) al?! Pr fl gig vg arm eth 
+ xerpa N° 1. 35. 61. 205. 1957. 2015. 2037. 2038. 2041. 2067 
51:2 Neywv]+ μοι 1 alP arm’ 38 μὴ φοβ >N*: +Iwavve Pr | 
0 πρωτ.] 0 πρωτοτοκοσ A : “beginning” arm!? [ὁ ecx.]| o> 
2050 |, 

a x. o ζων >Pr gig : “I am life” arm) 3.8. | καιὶ >X* bo 
arm | eyev. vexp.] : “Iam (+same) who died” arm! ***: + και 
evrey μοι eth | wov >arm$ | των αἰωνων > 2020 | αἰωνων Ax* C 
025. 2019. 2050. 2067 Pr Cyp fl gig vg bo arm’ ** : αμην 
N° 046. 21 (— 2020. 2050) 250. 2037. 2038 al Or* 51: 5 arm’: > 2020 
| τὴν κλειδα 51 [κλεισ ANC 025. 35. 205. 250. 325. 456. 468. 620. 
632. 2020. 2037. 2038 al. : κλειδασ 046. 21 ( -- 35. 205. 325. 456. 


I. 19-20.] ATIOKAAYWIS, ἸΩΆΝΝΟΥ 243 


> 
19. γράψον οὖν ἃ εἶδες 
καὶ ἃ εἰσὶν 
ν ἃ , Η ‘ a 
καὶ ἃ μέλλει γίνεσθαι μετὰ ταῦτα. 
- > A 
20. τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὗς εἶδες ἐπὶ τῆς δεξιᾶς pov 
καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς᾽ οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ 
ἐκκλησιῶν εἰσίν, καὶ ai λυχνίαι αἱ ἑπτὰ [ἑπτὰ] ἐκκλησίαι εἰσίν. 


468. 620. 632. 2020) al™ Or® | του θαν. x. τ. ad. ANC 025. 046. 
21 alP! Tyc Pr ἢ gig vg s!-? (bo) arm eth: του ad. x. τ. θαν. 1. 
2015. 2019. 2036. 2037. 2038 al |. 

19. ow >1. 498. 620. 2020. 2050 arm!-?8¢|a] o sl? | 
ειἰδεσ] over bo : opag arm!*32 | και a εἰσιν >arm?-* bo | καιΐ > 
arm? 4 « | a2 >2050 | καιξ >bo | a >s! | μελλει] Ser 2050: Se 
μελλειν &* : dee μελλει C: der 2050 | γινεσθαι AN® 21 ( — 35. 386. 
468. 617. 632. 2050). 250 al?! Or® : γενεσθαι N*C 025. 046. 35. 
61. 69. 314. 386. 468. 617. 632. 1957. 2015. 2019. 2023. 2036. 
2037. 2038. 2041. 2042. 2050. 2067 |. 

20. ous ANC 025. 1. 110. 181. 205. 209. 2037**. 2038. 
2050 : wv 046. 21 ( — 205. 2050). 250. 2037*. 2067 al?! Or? | adeo] 
ορασ arm? | em τὴσ δεξ. NC 025. 046. 250. 2037. 2067 min 
omn" Or® s! arm* bo : ἐν τῇ δεξια A 2038 Pr ἢ gig vg 513 
arm? 3¢ eth ; ev ty xepe arm! | x. των extra λυχνίων 498 Pr fl 
arm? | rag! > 18. 385. 429*. 522. 919. 920. 1849. 1955. 2004. 
2039. 2040. 2042 | tao χρυσασ > 408 51] : των χρυσων Pr arm?¢: 
+ ταυτα ἐστιν 201 : + Tavta εἰσιν 93. 386 | αστερεσ] + enta 
bo | ayy... - εἰσιν] ayy. εἰσιν των err. εκκλ. 498 Pr ἢ gig vg: 
των emt. εκκλησιων εἰσιν οἱ αγγελοι arm? | εισιϊ ΝΣ | και ae 
λυχν. at erta, . . . εἰσιν >632* | αἱ λυχν. at erra AC 025. 046 
alP! gig vg 51:2 eth : αἱ Avyy. extra 218. 429. 2018. 2019 : extra 
λυχν. R* τ. 61.™ 367. 2038 : at ἐπτα λυχν. N° 35. 205. 250. 
632**. 1854. 1957. 2020. 2037. 2050. 2067 al Or® | a exral+ac 
ede 025. I. (35). (61.™8). 69.138 (205). 1955. (1957). 2036. 2037. 
2038. 2067 bo: +a xpvoa 2050 : - αἱ xpvoar ao ειδεσ Si : --αἱι 
172. 241. 250. 424. 2020 arm | erra® >104. 498 Pr ἢ (arm*?). 
Only these authorities attest the original text (see vol. i. 34-35 ; 
vol. ii., Eng. trans., footnote, iz /oc.). The at ἑπτά belongs to 
ἐκκλησίαι. 


244 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ 1. 


CuHaPTerR II. 


1. Τῷ ἀγγέλῳ τῷ ἐν ᾿Εφέσῳ ἐκκλησίας γράψον 
4 , bg ε " ΄-- ‘\ Ξ ε Ν 3 ΄ > ΄“ ΄᾿ > ΄-. 
Τάδε λέγει ὃ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, 
ὃ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν, 


1. tw αγγελω τω εν Εφεσω εκκλησιασ] Since John’s usage 
elsewhere attests the originality of this unique grammatical con- 
struction (see Gram. in vol. i.), I add here a summary of the 
documentary evidence for it in 2! and in the six other passages 
where it originally occurred, 28-12-18 317.14. This evidence is 
sufficient to establish the originality of tw ayyeAw tw in all seven 
passages: when reinforced by the evidence of John’s usage else- 
where, it is irresistible. I have accordingly restored the original 
reading in 3} 7-14 where the Greek MSS fail us. 

21 τ. ayy. τω] AC (2019) 51 arm* Pr (though he reads: 
angelo ecclesiae Ephesi). In the note Pr. refers to the 
peculiar construction in the text: Dativo hic casu ecclesiae 
posuit, non genetivo; ac si diceret Scribe angelo, huic 
ecclesiae, ut non tam angelum et ecclesiam separatim vide- 
atur dixisse, quam qui sit angelus exponere voluisse, unam 
videlicet faciens angeli ecclesiaeque personam. 28 τ. ayy. 
τω] A (2040 τ. ayy. Tyg 0) arm**. 212 τ. ayy. τω] 2050 
51 arm** sa. 218 τ. ayy. τω] A Epiph>* Pr s!-2 arm*@- », 
C >rw? but does not replace it by tne. 31 τ. ayy. τω] Pr 
51.323 arm’, 57 τ. ayy. τω] Pr arm*. 3! τ. ayy. τω] arm‘. 

The difficulty of the reading led to the occasional omission 
of ἐεκκλησιασ in 218 (A), 215 (gtg. 920. 2040), 3) (52), 37 
(arm‘). It is interesting to observe how the evidence for 
the original reading grows weaker as the text advances. 
The assurance of the scribes grows as they write. On the 
individual passages the chief variants are given below. 

τω ayy.| Tow ἀγγελοισ arm!-? ; pr καὶ Pr ἢ gig : bo sa eth 
begin 21: 8-12.18 31.7. 14 with καὶ (>bo sa) γραψον | τω ev Edeow 
ἐκκλησιασ AC : τω τησ ev Ed. εκκλ. 2019: Tw εν Εφεσω ev τὴ €x- 
κλησια arm? : tw ev exxAnowa Edecou s! : tno ev Edeow εκκλ. 
δὲ 025.046 min fere omn Οὐδ: Ephesi ecclesiae gig vg : ecclesiae 
Ephesi Pr bo : τησ Edeowwv exxAnow 1. 2020 fl arm}-2 8 « 
| λέγει] + κυριοσ 172. 250. 424. 522. 2018. 2039  κρατων]  παντα 
και 52 | δεξια] χειρι Tyc 51} : δεξια χειρὶ 172. 250. 2018 arml-3-4 
bo sa es μων N* | 07] καὶ arm)? | ἐν peo.) ἐμμεσω 
AC : emu 1 | exra > 498. 620. 628. 2020 Tyc s! arm? ; “τ. A. τ. 
ἐπτα χρυσ. 2042 | xpvowv 8 025. 046 min fere omn : χρυσεων AC : 
χρυσίων 2050 |. 





II. 2-5.] ATIOKAAYWIZ IOANNOY 245 


2. Οἶδα τὰ ἔργα σου, καὶ τὸν κόπον Kai THY ὑπομονήν σου, 
καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, 
SS , Ν , ε Ν 3 , ‘ 3 9 » 
καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους καὶ οὐκ εἰσίν, 
καὶ εὗρες αὐτοὺς ψευδεῖς" 
3. καὶ ὑπομονὴν ἔχεις 
S> ΄ ὃς A ff. / 
καὶ ἐβάστασας διὰ τὸ ὄνομά μου 
καὶ οὐ κεκοπίακες. 
> ry x a @¢ ‘ Se x , 24a 
4. ἀλλ᾽ ἔχω κατὰ σοῦ ὅτι THY ἀγάπην σου THY πρώτην ἀφῆκας. 
- μνημόνευε οὖν πόθεν πέπτωκας, 
καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον" 
εἰ δὲ μή, ἔρχομαί σοι 
καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς. (α) 
(a) MSS add gloss ἐὰν μὴ μετανοήσης. 


2. oda] edov 337 eth | x. τ. Kom. > 385. 429. 522 | x. τ. ὑπομ. 
gov x. τ. Kor. gov 632 τὸν κοπον AC 025. 35. 60. 181. 205. 
209. 432. 1957. 2015. 2019. 2023. 2036. 2037. 2038. 2041. 2042 
Pr gig vg 57 : τοὺυσ κοπουσ arm!* : τὸν κοπὸν σου & 046. 21 
(— 35. 205). 250. 2067 Or® 5: : τοὺυσ κοπουσ σου arm? 3-4 bo 
cov? >Pr τη} 2 | xa? >A bo: +oda arm! | ov duvy heey 
ov βασταζεισ arm}-3 | δυνησὴ 2042 : δυνει 620. 2050 | βασταξαι 
025. I. 2020. 2038  κακον bo | kat] ova arm! | eavrove > 181. 
2067 : - εἰναι vg! arm* | ἀποστολ. AN*C 025. 94. 337. 2038 vg 
arm! 23.4 ; + εἰναι XN ὁ 046, 21 ( — 337) al™ Or® Pr gig vg" sl 2: 
και eup. aut. ψ.] K. evpeOnoay ψευδαποστολοι bo |. 

8. καὶ ὑπομ. ex. > 218. 424. 2018 | vrop. ex. (+x. θλιψισ πασασ 
s*) κι eBaor. ANC 046. 21 (-- 35. 205. 620. 2020). 250 alm 
Or’ vg 51: 2 arm‘ : et habuisti patientiam et tolerasti Pr : εβαστ. 
(εβαπτισασ τ. 61.™8 2037) x. ὑπομ. εχ. (1) 35. (61.8). 1957. 2015. 
2020, 2023. 2036. (2037). 2038. 2067 al : εβαστ. pe x. vTop. ex. 
025. 104. 205. 209. 336. 459. 620 : voy. ex. x. εβαστ. avtove gig 
bo | exer] habuisti Pr | x. eBaor. > 432 | δια > 314. 2016 | και 
ov κεκοπιακεσ AC (51:3): x. οὐκ. ἐκοπιασασ & 025. 046. 21 (—620. 
2020). 250. 2037 al?! Or*: et non (nec Pr) defecisti Pr gig vg : 
και κεκοπιακασ 5336. 432. 628. 2020 arm?* : καικοπιακασ I : Kat 
κεκοπιασασ 620 |. 

4. αλλ AC 025. 1. 385. 620. 2015. 2020. 2037. 2038. 2042. 
2050. 2067 Or*: αλλα & 046. 21 (—205. 620. 2020. 2050). 
250 al : και 205 | exw κατα σου] Ἐολιγα gig τὴν πρωτὴν cov 
ayarnv A | αφηκασ AX © 025. 046 al omn"4 ; αφηκεσ N*C |. 

δ. μνημονευσον 1854. 2020 | ουὐν Σ»Σ ῬΥ 51 arm!- 2-42 eth | ποθεν] 
οθεν 486 : πωσ bo | πεπτωκασ ( -- σ &) ANC 046. 21 ( -- 35. 205. 
620). 250 al™ Or® Pr Cyp 52 : εἐκπεπτωκασ 025. I. 35. 104. 
205. 620. 1957. 2015. 2023. 2036. 2037. 2038. 2041. 2067 
gig vg s! |x. perav. > s! arm? |x. τ. ap. epy. ποιησον >bo 


246 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [11. 6-9. 


6. ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, ἃ κἀγὼ 
μισῶ. 7. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. 
Τῷ νικῶντι δώσω αὐτῷ φαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς ὅ ἐστιν ἐν τῷ 
παραδείσῳ τοῦ θεοῦ. 

8. Καὶ τῷ ἀγγέλῳ τῷ ἐν Σμύρνῃ ἐκκλησίας γράψον 

Τάδε λέγει ὁ πρῶτος καὶ ὁ ἔσχατος, 
ὃς ἐγένετο νεκρὸς καὶ ἔζησεν" 
9. Οἷδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, 
ἀλλὰ πλούσιος εἶ, ᾿ 
καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων ᾿Ιουδαίους εἶναι ἑαυτοὺς 
καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. 


eth | epya]+oov gig arm [ σοι ANC 025. 2050 gig vg s! bo 
sa: > 181. 2041 arm! 24 : + ταχυ 046. 21 (- 2050). 250. 
2037. 2038. 2067 al?! Or® Pr 52 arm* : +7axe 1 | κινησω] Ἐ 
κατα σου 325. 456 | ex τ. Tor. aut. >s! | εαν] εἰ 35  μετανοησεισ 
(-σισ 1) 35. 104. 498. 620. 2050 : μετανοησ 205 : μετανοηση Tyc | 

6. exec] + αγαθον Pr| ort μισ.] ore μισησ 2040 | a> A arm®: 
sicut Pr | xayw] eyw 51 arm}? 84 eth |. 

7. ova] wra sl? : + axovew bo eth : aures audiendi Pr arm! * ὁ 
| axoverw 617 | πνευμα]- αγιον arml?4 eth | rac|+erra A | 
exkd.] + Ta extra C : καὶ 51 | avrw AC 025. 046. 21 ( -- 35. 
205) Or® Pr Cyp vg s? arm eth: Σ δὲ 35. 60. 205. 209. 1957. 
2023. 2041 Tyc gig vg*” 51 ev τω παραδ. AN*C 046. 21 ( -- 35. 
205) al™ Tyc Pr Cyp vg s}?arm)* 8. : ev μεσω τω παραδεισω 
N° © 025 : εν peow Tov παραδεισου I. 35. 61.8 205. (εμεσω 
205). 250. 1957. 2015. 2018. 2019. 2023. 2036. 2037. 2038. 
2041. 2067 gig arm* bo| του Geov ANC 025. 1. 61.™8 205. 
2015. 2019. 2036. 2037. 2038. 2067 s! arm* : +pov 046. 21 
(+205) al™ Or Or Tye: Pr gig Cyp vg) 's* anaes 
bo eth |. 

8. tw εν] See note on 2]. τω A arm‘ : ryo XC 025. 046. 
21 min™! Οὐδ eth : τησο 2040 | ev Spupvno εκκλησιασ A : 
Smirnae ecclesiae gig (vg) bo : ecclesiae Smirnae Pr s! : ev 
Ζμυρνη εκκλησιασ & : ev Suvpvy εκκλ. C 025. 046. 21. 250. 2038. 
2067 al™ 52 arm* (Zy.) : Tyo εκκλ. του Σμυρναιου τη} 5“ ; 
ἐκκλησιασ μυρναιων I : μυρναιων εκκλησιασ 2015. 2036. 2037 : 
Σμυρ. AC 025. 046 min™ Vid gig s? arm}? 32 bo: Ζμυρ. τὲ vg 
s! arm‘  πρωτοσ] πρωτοτοκοσ A | 0? > 2016. 2020. 2041 | o 
exx.] “without end” arm! : +0 πρωτοσ των vexpwv 69 | or ANC 
025. 046. 35. 205. 468**. 620. 632. 2020. 2050 Pr gig vg 5.3 
arm! 24e bo : >18. 175. 325. 337. 386. 456. 468". 617. 919. 
g20. 1849. 1934. 2004. 2040 al™ εζησεν] vivit gig vg : 
revixit Pr |. 

9. sou AC 025. 93. 241. 250°™ Pr gig vg s! bo sa eth : 
+Ta epya kat & 046. 21. 250. 2037. 2038. 2067 Or* Tyc s? 


11. 10-15.] ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ 247 


10. μὴ φοβοῦ ἃ μέλλεις πάσχειν. 
ἰδοὺ μέλλει βάλλειν ὃ διάβολος ἐξ ὑμῶν εἰς φυλακήν, 
ἵνα πειρασθῆτε καὶ ἔχητε θλίψιν ἡμερῶν δέκα. 


, 
γίνου πιστὸς ἄχρι θανάτου, 
Ἀ , ~ - 
καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς. 


ε " > 93 , DLs a , aks , e 
11. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. O 
νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου. 
12. Καὶ τῷ ἀγγέλῳ τῷ ἐν Περγάμῳ ἐκκλησίας γράψον 
7 ὰ ‘, 1g basi: oir rt fees Ὰ τὰ YP ctvarenes 
Τάδε λέγει 6 ἔχων τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν 


arm : +7a epya x. τὴν ὑπομονὴν arm!  πτωχειαν 025. 046. 21 
(—620) Or® : πτωχιαν ANC 1. 498. 620 : +o0v gig vg s! bo 
eth | τὴν βλασφ.] -Ἐ τὴν ὃὲ sh? : τασ βλασφημιασ arm! 2-32 ; blas- 
phemaris Pr gig vg: “1 found not one” bo | εκ AXC 046. 21 
(= τ 205) al" Pr gig vg s+? bo : >025.. 1. 35:.208.) 1957. 
2015. 2019. 2023. 2036. 2037. 2038. 2041. 2067 Or | eaur. 
Iovd. 2015. 2036 (51) | Tovdawy x*C 2050 arm! | εαυτουσ evar 
2019 | εἰναι > 468** s! εαὐυτ. > 336. 620. 628 : αὐτουσ 314. 
2016, 2019 | x. οὐκ εἰσιν > arm! | σατανα] Ἐ εἰσιν N° Pr gig 
vg arm): 2-8 |, 

10. μη AC 046. 2020. 2023.. 2050. 2067 bo : μηδεν 8 025. 
21 (— 2020. 2050) Or® Pr gig vg 513 eth | a] wy 35 | μελλεισ 
θελεισ arm? | πασχειν ANC 025. I. 35. 104. 172. 205. 468 
(πασχει 620). 1957. 2015. 2018, 2019. 2023. 2036. 2041 : παθειν 
046. 21 (-- 35. 205. 468*. 620). 2067 al™ Οτῇ | Wov ANC 025. 
1. 18. 61. 69. 104. 250. 620. 2018. 2019. 2020. 2036. 2037. 2038 
al™ Pr gig vg 51 arm bo: +47 046. 21 (—18. 205. 620. 2020. 
2050). 2067 Or®s? : +yap 2050 eth : +xae 205 | o διαβ. Bad. 
920. 2020. 2040 5} 3 eth | BadAew ANC 025. 18. 35. 205. 250. 
919. 920. 1849. 2004. 2020 al: Badew 046. 175. 325. 327. 386. 
456. 468. 617. 620. 632. 1934. 2037. 2040. 2050. 2067 al Or*: 
βαλλειν Badrw N* | εξ vu. o διαβ. & τ. 2037. 2067 al gig | εξ] ad 
1854 | wa πειρασθ.] wa πειραθητε τ : wa πειρασθη 920 | x. ex. θλιψ. 
>gig | exytre A 1854. 2019. 2038 Pr (bo) : exere C 025. 1. 181. 
2050 : εξητε I10 : εξετε δὲ 046. 21 (— 2050) Or® Tyc vg sl?! 
O\up.]+ peyadrnv 2050 | dex. yu. Tyc gig | ἡμερων ANC 025. 1. 35. 
104. 172. 205. 250. 620. 1957. 2015. 2037. 2038. 2050. 2067 al : 
dierum Pr : ἡμερασ 046. 21 (—35. 205. 620. 2050) al™ Or® 
Tyc 51:3; diebus gig vg | ywou >n* γίνεσθε. . . mora . 
υμιν 51 | axper 2050 | μέχρι 632. 2020 |. 

11. ove] wra 51: 2 arml-* : +axovew bo eth: +audiendi Pr 
arm!:#¢ | τὸ] +aywov arm? eth|7. εκκλ. >arm!|o νικων] 
o yap νικων bo |. 

12. tw αγγ.] too ἀγγελοισ arm)? 3 | τω ev Π. exxd. 2050 
(save that it reads Περκαμω): see note on 2}: tw ev εἐκκλήσια 


248 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [11. 13-14. 


13. Οἶδα ποῦ κατοικεῖς, 
ὅπου ὃ θρόνος τοῦ Σατανᾶ, 
καὶ κρατεῖς τὸ ὄνομά μου, 
καὶ οὐκ ἠρνήσω τὴν πίστιν μου 
ae galt? sph ship > , « , 
καὶ ἐν ταῖς ἡμέραις | Avrizas,t ὁ μάρτυς pov, 
ὃ πιστός μου, ὃς ἀπεκτάνθη παρ᾽ ὑμῖν 
ὅπου ὃ Σατανᾶς κατοικεῖ. 
14. ἀλλ᾽ ἔχω κατὰ σοῦ ὀλίγα, 
μι 4 > ”~ A Ν Ν ἊΨ 
ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴν Βαλαάμ, 
ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιον τῶν υἱῶν 
Ἰσραήλ, 
~ > , Ν “ 
φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι. 


Περγαμου 5} : τω ev τὴ Περγαμου εκκλησια ? arm*® : τω εν τ. εκκλ. 
II. sa : tno ev Περγαμω εκκλησιασ all Greek MSS (-- 2οσοὴ) Οἱ": 
tho Περγαμαιων (Περγαιων}) εκκλησιασ arm}? : Pergami ecclesiae 
gig vg 52 bo: eccles. Perg. Pr eth | λεγει] Ἑ κυριοσ 205 | τ. of. τ. 
διστ. 51-2 eth |. 

18. o8a ANC 025. 2020. 2050 Tyc Pr gig vg s! arm!-?-4 
bo sa eth : τα epya σου και 046. 21 ( — 2020. 2050 [gov τα epya 
και 325. 456]) al?! Or® s? arm®* | που] καὶ ore arm* | κρατεισ] 
expatnoag bo : κρατουσιν arm! *" | μου!) σου δὲ ἢ | ηρνησω] Ἐ 
nomen meum et gig τὴν mor.| τὸν πιστὸν arm® | xa? AC 
1957. 2050 gig vg s! bo eth :>8& 025. 046. 21 (— 2050) al?! 
Pr arm? 344 | ev rao] αὐταισ 325* : in illis Pr | ἡμεραισ AC 
vg 51 : +7avraco arm)? : +ev tao N* : -αἱσ 046. 21 (—35. 
205. 620. 2040. 2050) al Or® (arm®**) : +e auc &° 025. 1. 35. 
104. 205. 250. 620. 1957. 2018. 2023. 2036. 2037. 2038. 2041. 
2067 (52) (arm*) : +in quibus fuit gig : +euoo τ. 61.78 ; + pou 
(ev) atx 2040. (2050) | ντιπασ N*C 025. 046. 21 ( -- 325. 337. 
456. 2050) al™ vg : Antiphas Pr: Anthipas arm*”*¢ : Antipax 
gig : Ἀντειπασ AN ° 42. 82. 93. 325. 337- 367. 452. 456. 
498. 2021. 2024**, 2050 Or® : ἀντεῖπασ 5}: 2 arm* bo : >eth | 
ο papr. | kato μαρτυσ 172. 2032 5' :πασ μαρτυσ arm? | pov? > 181. 
201g arm! bo: - καὶ Pr | o πιστοσ] +ore πασ μαρτυσ (+ μου s!) 
πιστοσ 2059 5}: ort μαρτυσ μου πιστοσ (> y) Tac οπιστευων arm: 7-5 | 
pov! AC 61. 69. 2050 Or® 5 : > 025. 046. 21 (—2050) Pr 
gig vg (arm) bo | oo av εκτανθὴ 2050 : o απεκτανθὴ 205 : ov 
ἀπέκτειναν bo eth | oo >172. 314. 2016 | παρ υμιν)Ὶ παρ vpwy 
920. 2040 s! arm?" 44: εξ vpwy arm? : + exer 632 | orov o Yar. 
κατοικ. > 2020 Ss! |, 

14. αλλ. ANC 025. 35. 205. 620. 2020. 2050 al Or*: adda 
046. 21 ( — 35. 205. 620. 2020. 2050) 250. 2038. 2067 al | κατα 
cou>N* : +Aeyew Pr arm"* | oAcya>arm)** eth | om... 
kpat.] ovopata κρατουντα bo|om>C Pr vg s*| exec) exe 


ΤΊ. 15-17.] ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ 249 


ψ ” ἈΝ Ν A Ν Ν A 
15. οὕτως ἔχεις Kal σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν 
ὁμοίως. 


, >, 
16, μετανόησον οὖν 
> Ν ΄ὔ ὟΝ Ld 4 
εἰ δὲ μή, Epxopal σοι ταχύ, 
Ν 3 aA ~ A 
καὶ πολεμήσω per αὐτῶν ἐν τῇ ῥομφαίᾳ τοῦ στόματός pov. 


17. Ὁ ἔχων οὖς ἀκουσάτω 
τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. 


Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου, 
καὶ δώσω αὐτῷ ψῆφον λευκήν, 

καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον 

ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων. 


A | διδαχην] Ἐτου 42. 468. 2019. 2020 | εδιδασκεν ANC ὍΣ Ὁ’ 
2015. 2036. 2037. 2050. 2067 al Pr gig vg : εδιδαξεν 046. 
21 (—2050) al™* Or® sl}? arml?3¢ bo ; διδασκει arm‘ | τω 
Bar. AC 104 : εν τω Bad. 1. 94: τον Bad. δὲς 21 (—35*). 250. 
2037. 2038 Or’ : ἐν tw Βαλααμ τον Bad. 025. 35*. 2067 et 
comm. in 250. 2037. 2067 : Bad. 046 : >N*] Βαλακ Axe 
025. 21. (-- 2486. 620. 1849. 2040**. 2050) Or’ : Balac gig 
vg arm : Badaax C 046. 620. 1849. 1854. 2040**. 2050 : 
Balaac Pr: Βαλααμ 386 | βαλειν] βαλλειν N° : ἐμβαλειν 2050 : 
βασιλει A | των] te 2050 | φαγειν ANC o25. 1. 35. 205. 522. 
632*. 1957. 2015. 2019. 2020. 2023. 2036. 2050 OrN™™-* 2 Pr 
gig vg 51 arm : του gay. 42. 325. 336. 367. 456. 468. 620. 628: 
καὶ gay. 046. 18. 175. 250. 337. 386. 617. 632**. 910. 920. 
1849. 1934. 2004. 2040. 2067 al Or® (53) | ειἰδωλοθ. >vg arm? : 
ειἰδωλοθυτον 1854 : de sacrificiis Pr |. 

15. ov κρατ.] 0 κρατων 2050 | κρατουντασ)] κρατουντα bo : > 
arm}: 2.34 | NuxoA. AC 046. 18. 175. 325. 386. 456. 468. 617. 
919. 1849. 2004 al : των Νικολ. δὲ 025. I. 35. 104. 205. 337. 620. 
632. 920. 1934. 1957. 2015. 2020. 2040. 2050 al (arm*# bo) : 
“of Nicolaus” arm!-?-3 | ὁμοιωσ ANC 046. 21 (— 35. 468. 2020) 
Or Pr gig vg 51:2 (arm*) : 0 pucw 1. 61.™8 : nv μισω 2037 arm? : 
ομοιωσ ο (ὦ 468 : nv 2067) prow 025. 35*. 42. 181. 468. 2038. 
2067 : >2020 arm!-?-3 bo sa eth |. 

16. ουν AC 046. 21 ( -- 35) al™ arm!€ bo eth : μονον arm? : 
>N 025. I. 35. 61. 69. 1957. 2015. 2019. 2023. 2036. 2037. 
2038. 2041 Οἵ Pr gig vg 51" 3 arm? | εἰ δε μη] και bo | σοι > 61. 
69. 181. 2020. arm! * 34 eth : συ N* | πολεμ.] ἐεκπολεμησω 205 | 
αὐτων] gov 2050 Pr : αὐτου arm*?| ey >Tyc | tov στομ. μου 
>arm! : +Ka ev τὴ απειλη ἡ φιλανθρωπια 104. 336. 459. 620. 628 
(from the Comm. of Andreas) |. 

17. ova] wra 51:2 : +axovew bo eth : aures audiendi Pr 
arm) 3-4 | πνευμα] Ἔ αἀγιον arm3 eth [εἐκκλησ. + ore bo | Tw 


250 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [11. 18-19. 


A a , 
18. Καὶ τῷ ἀγγέλῳ τῷ ἐν Θυατείροις ἐκκλησίας γράψον 
Τάδε λέγει ὃ υἱὸς τοῦ θεοῦ, 
ὁ ἔχων τοὺς ὀφθαλμοὺς ὡς φλόγα πυρός, 
‘ ε / > a @ , 
καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, 
19. Οἶδά σου τὰ ἔργα, 
Ν Ν 3 ΄ ᾿ Ν td Ν x ’ Ν my 
Kal τὴν ἀγάπην Kal τὴν πίστιν καὶ τὴν διακονίαν καὶ τὴν 
ὑπομονήν σου, 
ν N° 5aP Ν᾿ ig a ’ 
καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων. 


᾿γικωντι & 025. 046. 21 (—620. 2050) 8]Ρῖ : τω νικουντι AC : 
| αὐτὸ AC 025. 046 min‘eom Or? : > NX 61%" Tyc gig vg*" 
sl: +qayev 025. I. 35. 61.78 104. 205. 468. 620. 632. 1957. 
2015. 2023. 2036. 2037. 2038. 2041. 2067 Or* Tyc gig arm**: 
4+rov φαγειν 42. 69 : +“food” arm'?3| του μαννα AC 21 
(—35. 205. 468. 620. 632. 2050) al Or : μαννα 69 : To μαννα 
046 gig vg arm?® : ex τοῦ μαννα καὶ 468. 1957. 2019. (2050) 
Tyc Pr 51:2 arm** bo : avo του μαννα 1. 35. 61.78 104. 205. 
468**, 620. 632. 2015. 2023. 2036. 2037. 2038. 2041. 2067 : 
amo tov €vAov 025 : amo του évAov τὴσ ζωησ arm! : + φαγειν 172. 
250. 2018. 2050 | TOU κεκρ.] TO κεκρυμμ voy 2050 gig vg dwow 
avTw? > 2020 arm® | λευκ. x. ἐπι τ. ψηφ. >s!  ψηφ.3] ψημον 
ς | καινον κενον C 175. 2040 | γεγραμμ.] ἐγγεγραμμενον 919 : > 
Pr: ἐπ αὐτὴν bo | 0 ουδεισ. . . AapB.>1 | o>N* | oder] εἰδὲν 
205. 209 bo: +avtw 2050 |. 

18. τω ev Θυατειροισ εκκλησιασ] See note on 2). tw ev Θυατ. 
A: εν Θυατ. ἐεκκλησιασ C : τω ayy. THO exKA. τω ev Θυατ. Epiph*® : 
ecclesiae qui est Tyatirae Pr: τω ev εκκλήσια ty ev-@var. s! : Tw 
Tyo εκκλησιασ THE εν Θυατ. s? : qui in Theatrea ecclesia arm‘ @-» : 
τησ ev @var. εκκλησ. N 025. 046 min omn™4 Or* : Tyatirae 
ecclesie gig : Thyatirae ecclesiae vg : ecclesiae Thyaterae bo : 
των Θυατιραιων arm? : tye Θυατειρων ἐκκλησ. 2020 (arm?) | 
Θυατειροισ N τ. 18. 35. 175. 205. 250. 386. 468. 617. 919. 920. 
1934. 2004. 2037. 2040. 2067 : Θυατιροισ AC : @varypo 025. 
149. 201. 632. 1849. 1955. 2036. 2050 : Θυατειρων 2020 : Ovarnpy 
046. 620 : Θυατειρὴ 69. 93. 104. 110. 177. 325. 337- 456. 498. 
2021 : Thyatirae vg : Tyatire gig | ἐκκλησιασ >A arm! | rove 
οφθαλμ. A 2019. 2020 Pr gig vg (arm**4) : tov οφθαλμον 5}: 
4+avrov XC 025.046. 21 (— 2020). 250. 2037. 2038 al?! Or® s? 
(arm!) | φλογα] φλοξ & Pr : λαμπαδασ 1854  χαλκω λιβανω 
025. 104. 175. 620. 2050 : auricalco Pr : eramento thurino gig : 
orichalco vg : “unto brass of Libanan” s? arm}: 8°4 ; “unto brass 
smelted ” arm" : “ burnished brass” (χαλκολιβανοσ) bo eth |. 

19. ta epy. καὶ >181 | τὴν (>2020) πιστ. κ. τ. ἀγαπ. κ. τ. 
διακ. 18. 242. 2040 : τὴν ἀγαπ. κ. τ. Stak. K. τ. πιστ. τ | κι. τ. 
ayar.| - σου 51 bo eth | την» Ο 2020 | πιστ.]} Ὁ σου s! bo eth 
| την διακονίαν καὶ >N* | ryv® > 2020 | diaxoviay|+aov 51 bo 


II. 20-22. | ΑΠΟΚΑΛΎΨΙΣ IOANNOY 251 


20. ἀλλὰ ἔχω κατὰ σοῦ 
ὅτι ἀφεῖς τὴν γυναῖκα ᾿Ιεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, 
καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους 
πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. 
21. καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, 
καὶ οὐκ ἠθέλησεν μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. 
22. ἰδοὺ βάλλω αὐτὴν εἰς κλίνην, 
καὶ τοὺς μοιχεύοντας μετ᾽ αὐτῆς εἰς θλίψιν μεγάλην, (α) 
(α) Interpolation follows here: ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων αὐτῆς. 


See Eng. trans. vol. ii. footnote, zz Joc. ἐὰν μή is not followed by the 
indicative in our author. 


eth [την Α 2019 | cov? > 2023 Pr | σουβ] και 1 | πλειονα] 
χείρονα 175. 617*. 1934 |. 

20. αλλα A 046 min mult : aAA NC 025. 35. 69. 104. 175. 
205. 314. 385. 617. 620. 1934. 1957. 2015. 2016. 2020. 2037. 
2038. 2050. 2067 al Or® | exw] Aeyw arm! 234 [κατα cov AC 
025. 046. 21 (— 35*. 622". 2050). 250 al™ Tyc vg s? bo eth: 
σοι arm}: 230; Ἔπολυ τὲ 35*. 181. 632. 2019. 2022. 2038. 2050 
gig 51 arm**: +7oAAa 2015. 2036 Pr Cyp: +oArya 1 | adeno 
Ax*C 025. 046. 21 (—2020. 2040. 2050). 2037. . 2038. 
alm Pr Cyp gig vg : αφηκασ N° 506. 2019. 2050. 2067 Tyc 
s+2 arm bo eth : αφιησ 241. 250. 424. 2018. 2040 : rodeo 
2020 | γυναικα NC 025. I. 104. 205. 468%. 620. 2019. 2020. 
2038. 2050 Tyc gig vg arm™?*bo eth : σου A 046. 21 
(--χος. 685. 620. 2020. 2050) al™ Or Pr Cyp s=?,arm**| 
τὴν IelaBedX A : IalaBeX δε : Zezabel Pr Cyp arm!-?42| ἡ 
λεγουσα AN*C : ἡ Acyer 046. 21 (—35*. 205. 2020. 2050). 
al™ Or® gig vg bo eth : τὴν λεγοῦσαν N° 025. I. 35*. 205. 
1854. 2019. 2020. 2038. 2050 : “who declared” arml 3 4a | 
εαυτὴην AC 025. 21 (—620) : αὐτὴν & 046. 104. 141. 336. 620. 
628 | προφητιν AN°C 21 (-—620. 919. 2004. 2040. 2050) alm 
Or’ : prophetissam gig : προφητειαν &* : προφητὴην 025. 046. 104. 
172. 620. 919. 2004. 2019. 2038. 2040. 2041*. 2050: propheten 
Tyc Pr Cyp vg: Ἐειναι 8 2050 s! arm*| x. διδασκει] διδασκειν 
Pr Cyp vg : και διδασκαλον" bo | πλανα] πλαναν Pr Cyp vg 
| εἰδωλοθ. gay. I. 2019 | ειδωλοθ.} To εἰιδωλοθυτον ὃ arm}-3-4¢ ; 
de idolothytis vg (bo) : de sacrificiis (—ficio gig) Pr Cyp gig: 
>arm? |, 

21. v.21 >205 | και >Prarm!¢ | avry] αὐτὴν 2040 | μεταν.] 
μετανοήσει 620. 2050 | Kk. ov θελ. μεταν. >N* (arm*): κ εἰ μὲν 
θελει μεταν. 2020 : kK, ov μετενοησεν (post avrno) 1 arm}-2 3 | 
nOcdnoev A Pr Cyp eth : θελει 8*C 025. 046 min°™ Οἵ gig 
vg 51:2 | πορνειασ C 025. 046. 21: πορνιασ AX | αυτησ] ταυτησ ὃὲ : 
KUTWV K, OV μετενοησαν arm |. 


22. ou] εἰδ᾽ ov 2020: +eyw 1| βαλλω AC, 21 (- 325. 


252 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [11. 23-25, 


A ‘ la > aA 3 σὰ δ , 
23. καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ. 
Ν , a ΡΞ, [4 
καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι 
4 > ΄ > 2) s ~ Ν ‘A ΄ 
ὅτι ἐγώ εἰμι ὁ ἐραυνῶν νεφροὺς καὶ καρδίας 
4 , ς a ε ,, AN ,. e ~ 
καὶ δώσω ὑμῖν ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν. 
24. ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν Θυατείροις, 
ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην, 

σ 3 μ᾿ Ν , ΄- a e / 
οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ Σατανᾶ, ws λέγουσιν, 
οὐ βάλλω ἐφ᾽ ὑμᾶς ἄλλο βάρος" 

25. πλὴν ὃ ἔχετε κρατήσατε ἄχρι οὗ ἂν ἥξω. 


456. 468“. 632. 2020. 2050). I. 250. 2037. 2038. 2067 Pr Cyp 
vg arm : βαλω &° 025. 046. 325. 456. 468*. 632. 2020. 2050 Or’ 
gig bo eth: καλω N* | κλινην] φυλακὴν A: καμινον arm! %3¢ ; 
luctum cod. ap. Pr: “pains of a couch” arm‘ | μοιχευσαντασ ὅτ. 
69 Pr Cyp | per αυτησ] αὐτὴν 2050 | μεγαλ. >arm?: maximam Pr 
Cyp vg arm? | μετανοησουσιν AN : μετανοησωσιν C 025. 046. 21 
(— 2050) al?! Or’ : μετανοησει 2050: μετανοησὴ 469 Pr Cyp bo 
sa eth | ex. τ. epy. avr. >bo sa | avtyo XC 025. 046. 21 (- 35%. 
205. 468. 632) al™ Or Pr Cyp gig vg 53 arm‘ eth: avrwy A 1. 
(35*). 61.™8 181. 205. 468. 632. 2019. 2023*. 2036. 2037. 2038. 
2067 vgi.¥ s! arm}: 2-34 | 

28. xa! > A 620 arm! bo sa| avryc] avrwy 205. 209 
arm2": 3 | ev] εωσ 468 | θαν.] θυμω 2019 | ἐραυνων AC : epevvwy 
N 025. 046 min omn“4 : scrutator Cyp Pr | ved. x. καρδ.] καρδ. x. 
ved. arm! (2) 34 bo eth: renis et cordis Pr | καρδιαν 51 (arm?) | 
arodwow 2050 | yaw >arm!2 3 bo | κατα >arml-? 3 | τα epya| 
epya C: τὴν καρδιαν 2050 | vyuwy AX°C 025. 21 (— 2020. 2050) 
Pr gig vg 51" 3 arm‘ eth : αὐτου 046. 2020. 2050 vg® ὦ arm! § bo 
Sa : auTwy arm? : >n* |. 

24. 86 >468 s!| row λοιπ.] roo ev λοιποισ N* | ro! > 
82 94. 2041 τοισ ev τοισ Θυατ. λοιποισ 2050 | τοισ ev Θυατ.] 
των Θυατιραιων arm! 2" 8 row? >205 arm*  Θυατειροισ ἐξ ἢ “᾽ ὁ. ὁ 
21 (—149. 620. 632. 2050) : Θυατιροισ AC : Θυατηροισ o25. 
620. 632. 2050 : Θυατηριοισ 149 : Θυατηραισ 046 : Θυατειραισ 
61. 69 : @varepy N°: Thyatirae vg: Tyatirae Pr : Tyatire gig | 
οσοι] οτι 205 : οστισ Bis | ουκὶ >N* | exovow] exe gig : ἐμαθετε 
arm}: 23 | ourweo οὐκ] οὐδε Tyc | ovx? >arm! | ἐγνωσαν] εγνωτε 
Tyc arm* | Badea AC 046. 21 (—205. 2050). 250. 2067 
al™ ; βαθη N 025. I. 205. 2015. 2019. 2036. 2037. 2038. 2050: 
(ro) βαθοσ bo : altitudinem Tyc Pr : altitudines gig vg | wo 
Ney. >arm! | wo] a arm!* 84 | Bardo AC 025. 21 ( -- 337. 632. 
2050) al™ Tyc gig arm‘: Badw & 046. I. 61. 69. 177. 337. 632. 
1957. 2023. 2050 Οἱ" Pr vg arm!- 5.8 « bo eth |, 

25. πλὴν 0] ο ow 51: ‘more than what” arm! 3: 8] κρατησατε] 
“and is with you” arm!23| αχρι NC 69. 177. 2087 : αχρισ 


II. 936-111. 171 ΑΠΟΚΑΛΎΨΙΣ ΙΩΏΑΝΝΟΥ 243 


26. Καὶ ὃ νικῶν καὶ ὁ τηρῶν ἄχρι τέλους τὰ ἔργα μου, 
δώσω αὐτῷ ἐξουσίαν ἐπὶ τῶν ἐθνῶν, 
27. καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ 
ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται, 
ὡς κἀγὼ εἴληφα παρὰ τοῦ πατρός μου, 
28. καὶ δώσω αὐτῷ τὸν ἀστέρα τὸν πρωινόν. 
29. Ὁ ἔχων οὖς ἀκουσάτω 
τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. 


025. 046. 21 al?! ; ov >2050: ews A 241 | av ηξω ANC 025. 35. 
205. 4608. 620. 632. 2020. 2050 Tyc Pr gig vg s!-? bo : avoréw 
046. 18. 175. 325. 337. 386. 456. 617. 919. 920. 1849. 1934. 
2004. 2040 al? |. 

26. cat! >104. 336. 522. 620. 628. 2020 arml-2-3 | o?> 
2020 | τηρων] κρατων 468* | axpe τελ. > 51 | ta epya pov axpet 
τελουσ 2050 eth | εξ. ἐπι τ. εθν.] ἐπι» ἢ : τα εθνη Tyc |. 

27. x. ποιμ.] ποιμαινειν (1854) 51: et reget gig vg : κι ποιμα- 
νουσιν arm)? 8. αὐτουσ] avrov arm? [ σιδηρα] - και συντριψει 
αὐτουσ 2050 : - καὶ Tyc arm!? | wo σκευοσ κεραμικον arm? * bo | 
συντριβεται ANC 1. 104. 2020, 2037. 2038. 2050 alP. Possibly 
a slip of the author for συντριβονται or rather συντριβησονται : 
συντριβησεται 025. 046. 21 (— 2020. 2050) al™ Or® : confrin- 
gentur Pr vg (s?) : comminuentur Tyc : συντρίψετε s! (an itacism 
for συντριψεται) : confringet eas (placed before wo!) gig : 
συντριψει (-ovow arm? * 3) avrove (avrov arm*) arm bo eth | wo?] 
ουτωσ yap 51 | καγω] eyw arm! 2 8 « 

28. αὐτω] avrow arm®-4 | πρωινον SC 025 al omn fere : προινον 
A 046. 2038 |. 

29. v. 29 > Pr| ovo] wra 51:2 ; +axovew bo eth : aures 
audiendi arm}: % 4 | πνεῦμα] + αγιον arm}: 8 eth |, 


CuHaPTer ITI. 


1. Καὶ τῷ ἀγγέλῳ τῷ ἐν Σάρδεσιν ἐκκλησίας γράψον 
Τάδε λέγει ὁ ἔχων τὰ ἑπτὰ πνεύματα τοῦ θεοῦ 
καὶ τοὺς ἑπτὰ ἀστέρας, 
Οἶδά σου τὰ ἔργα, 
. ᾿", ” 9 Cal Ν ‘ 
ὅτι ὄνομα ἔχεις ὅτι ζῇς Kal νεκρὸς εἶ, 


1. και! > Pr| τω αγγ.] τοισ ἀγγελοισ arm!28- | τω εν Σ. 
εκκ.]. See note on 2΄. ecclesiae qui est Sardis Pr : τω εν τῇ εκ- 
κλησια Σαρδεων 51: tw ev Zapd. 53 : τω ev (raw) Sapdyova εκκλησιαισ 
arm* : τὴσ ev Σ. εκκ. AN 025. 046 min°™® Or : ecclesiae Sardis 
(Sard. eccl. gig) gig vg bo eth : τησ Σαρδικων (ξαρδαιων 2. a) 
exkX, arm)? 32 ; τὴσ εν apd. εκκλησιαισ C | erra > 181. 


τὰ ἔργα 


284 ΑΠΟΚΑΛΥΎΨΙΣ IQANNOY [III. 2-3. 


, cal Ν tA ‘ . a 3 a 
Ζ. γίνου γρηγορῶν, Kal στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν, 
οὐ γὰρ εὕρηκά σου Γἔργαϊ πεπληρωμένα ἐνώπιον τοῦ θεοῦ μου. 
3° >. μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας, 
καὶ τήρει καὶ μετανόησον. 


xvi. 15. Ἰδοὺ ἔρχομαι ὡς κλέπτης. ας οι 
μακάριος ὃ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ, 
ἵνα μὴ γυμνὸς περιπατῇ, 

Ν , Ν 3 ’, 3 “- 
καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ. 


2015 | του θεου "386 | εργα] + και Pr s!| ονομα] + “of the 
health” bo | or fyo ANC 025. 35. 205. 250. 620. 2020. 
2037. 2038. 2050. 2067 al™ Or* Tyc Pr gig vg 52 arm) 3 8: 4 
bo : και ζησ 046. 21 (-35. 205. 620. 632. 2020. 2050) alP : 
και ort ζησ 632 5} : ζωντοσ arm? | καιϑ] Ἡ ore 51 |. 

2. γινου] και γινου ΒΕ: yevou 1854 | yenyop. | eypnyopwv ety 
vigilans et stabilis Pr | στηρισον AC 025. 35. 175. 237. 468**. 
617. 919. 920. 1849. 1934. 2004. 2020. 2040 al Or®: ornpifov & 
046. 1. 18. 205. 250. 632. 2037. 2038. 2050. 2067 al Tyc Pr 
gig vg s! bo eth : στηριζων 620 : τηρῆσον 42. 141. 201. 325. 
385. 386. 429. 456. 468%. 522. 2015. 2019. 2036 s? : tAnpwoov 
arm}l?-3 | ra λοιπα >Tyc eth : rove λοιπουσ (οι) 52 | a] οι s?: 
ore arm*: εἰ de py? bo | ἐμελλον ANC 025. 172. 181. 250. 424. 
468. 2015. 2018. 2019. 2020. 2036. 2037. 2038. 2050. 2067 Or® 
Tyc Pr gig vg 52 arm* : e(or η͵μελλεν 1.7 104. 336. 620: 
n(or ε)μελλεσ 046. 21 (-- 468. 620. 2020. 2050). 93. 201. 498 al 
51 : μελλεισ arm* bo | arofavew ANC 025. 1.7 620. g19*. 2020. 
2050 al™ Or® (αποθνησκειν 468. 2015. 2019. 2036. 2037) Tyc 
Pr gig vg 51:2 arm** bo : αποβαλλειν 046. 21 (—35. 468. 
620. g19*. 2020. 2050) : amoBadew 35. 1957. 2023 | ευρηκα] 
evpyxav 046 : invenio vg : +oe ore 51 | πεπληρ. τ. epy. σου 141 
s! | epya AC 1.™ ; ta epya 8 025. 046. 21 al?! Or® | πεπλη- 
pwopeva > 201. 386 | evwmov| + κυριου 35. 205 | μου» 1. 205. 2038. 
2067 alP Pr 5} arm}: 3¢|, 

3% >. μνημονευε] pr και eth | οὖν > 69 Pr gig 51 arm?! * 3-4 
eth | x. x. εἰληφασ 2050 s! | x. ἠκουσ. x. τήρει ANC 025. 1. 35. 
104. 172. 250. 468. 620. 1957. 2020. 2037. 2038. 2041. 2050. 
2067 gig ve s? arm*®* bo: «. NKOVOAT THPEL 5: Ὁ ηκουσασ τήρει 
arm* : et audita custodi Pr: >046. 21 (—35. 468. 620. 2020. 
2050) al™ | και type. >arm? eth |. 

xvi. 15. ιδου] oo Pr arm? | ἐρχομαι] epxerae X* (sed corr. 
prim. man.) 241. 2020 Pr s! arm? : + efaupvys eth [κλεπτησ] Ὁ 
Taxv 2019 : καὶ 205 | o| ore &* | τηρων] τιμων 1849 | περι- 
mare. 104. 522, 2015 : περιπατησὴ 2020 : περιπατῆσει 2019 | 
βλεπουσι 1. 2015. 2019. 2036. 2038: videat Pr | βλεπ. τ. acy. 
avr.] “ their shame appear” arm}? $« |, 


III. 8-5.] ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ 255 


3° ἐὰν οὖν μὴ γρηγορήσῃς 
ἥξω ὡς κλέπτης, 
καὶ οὐ μὴ [γνῷς] 
ποίαν ὥραν ἥξω ἐπὶ σέ" 


4. ἀλλὰ ἔχεις ὀλίγα ὀνόματα ἐν Σάρδεσιν 
ἃ οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν, 
καὶ περιπατήσουσιν μετ᾽ ἐμοῦ ἐν λευκοῖς, 
ὅτι ἄξιοί εἰσιν. 
5. Ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς, 
καὶ ov μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ ἐκ τῆς βίβλου τῆς ζωῆς, 
καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου 
καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ. 


3°. ουν»ό2ο | ypyyop. AX etc. : ypyyopnoea 104. 620 : 
μετανοησησ X* Pr : peravonone μηδε (και bo) γρηγορισεισ 2050 bo 
| néw!] pr. veniam et subitabo adventum meum ad te Pr | yéw 
AC 025. 1. 35%. 181. 468**. 2015. 2037. 2038. 2067 vg" 1 
arm* bo: + em σε & 046. 21 (—35*. 468**) al gig vg" 
51:2 arm‘ eth | yews AC 025. 1. 35. 175. 205. 468**. 617. 1934. 
2037. 2038. 2067 al: yrwon & 046. 21 (-- 35. 175. 205. 468**. 
617. 620. 1934. 2050) Or® : ywwor 104. 620. 459. 2050 : nescies 
gig vg : non scies Pr | ποιαν wp. n€.] ‘my coming” arm¢ | ποιαν 
wpav]| οιαν ὡραν (N*) : ποια wpa 181. 367. 632. 2050 |, 

4. adda ANC 69. 468. 2020 Or®: αλλ 025. 046 min pl: > 
35*. 205 arm* | exec] exw s! arm! bo | ex. oA. ονομ. ANC 025. 
I. 35. 205. 2015. 2020. 2037. 2038. 2050 al Οὐ" (Pr) vg 51:3 
eth : ex. ov. oA. gig : ολιγ. ex. ονομ. 046. 21 (— 35. 175. 205. 2020. 
2050) al: oAuy. ονομ. εχ. 61. 69. 175. 314. 522. 2016: +xart | 
a ANC 025. 046. 21 (—35. 205. 468. 2020) al Or® gig : οἱ 
I. 35. 205. 209. 432. 468. 2015. 2020. 2036. 2037. 2038. 2067 
Pr vg : at 522 | to ιματιον Pr | αὐτ.] εαυτων C : + μετα γυναικοσ 
bo eth | περιπατησ.] περιπατήσου A : περιπατουσιν 620. 2050 
vg* ΤΥ sl arm*: ambulaverunt Pr vg4 arm? | wer ἐμου >armte 
: ενωπίον pov 51] | ort] και s! | ore . . . εἰσιν] eth om. here and 
trans. after λευκοισ in ver. 5 | ecw] +xat avaravow οὐκ exovow 

. κι ὁ ἐρχομενοσ (from 4°) 35* |. 

5. ourws AX*C 18. 35. 456. 920. 1849. 2004 al Or® Pr gig 
vg 51:2 arm** bo : ovrw 325 : ovroa N° 025. 046. 21 (-- 18. 
35. 325. 456. 920. 1849. 2004. 2050). 250. 2037. 2038. 2067 : 
αὐτοσ 2050: ovrog ovtwa 467 | wepiBad.| περιβαλλεται C si? : 
περιβεβληται 2050 : περιβαλουσιν avrov? bo : >eth | εξαλειψω] 
απαλειψω 2020 : εξαλειψουσιν bo sa | To ovop. avt. . . . ομολογησω 
>1. 2015 | αὐτου 1" 3] avrwy s* arm bo | εκ τ. βιβλ. εν βιβλω 
2040 | τ. ζωησ] των ζωντων 920. 2040 | To ov. avt.2] αὐτὸν gig | 
ενωπ.}] ἐμπροσθεν & | κ. ενωπ. τ. ayy. avT. > 325. 456 |. 


νώσῃ 


256 ΑΠΟΚΑΛΎΨΙΣ ἸΏΑΝΝΟΥ [III. 6-7. 


6. Ὁ ἔχων οὖς ἀκουσάτω 
τι τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. 


ἡ. Καὶ τῷ ἀγγέλῳ τῷ ἐν Φιλαδελφίᾳ ἐκκλησίας γράψον 
Τάδε λέγει ὁ ἅγιος, 6 ἀληθινός, 
ε Ν »“ , 
ὁ ἔχων τὴν κλεῖν Δαυείδ, 
ε , Ν 2 Ν ΄, 
ὃ ἀνοίγων καὶ οὐδεὶς κλείσει 
καὶ κλείων καὶ οὐδεὶς ἀνοίγει, 


6. ν. 6>Pr| ovo] wra sl? : +axovew bo eth : aures 
audiendi arm! 3-4 | rvevya]+ayvov arm!-? eth 

7. καὶ! >Pr | tw ayy.| row ayyeAoo arm} [ τω εν Bir. εκκλ.] 
See note on 2} : ecclesiae qui est Filadelphiae Pr : τω εν Φιλα- 
δελῴια arm! : ryo ev BA. εκκλ. all Greek MSS Or : Philadelphiae 
ecclesiae (gig) vg s! bo : τηὴσ Φιλαδελῴων (-φιων 3) εκκλησιασ 
arm} 2-34 | Φιλαδελφια NC 025. 046. 205. 325. 386. 456. 
919. 920. 1849. 1934. 2004 al™ ; Φιλαδελφιασ A 620. 2050: 
Φιλαδελῴφεια 18. 35. 175. 337. 468. 617. 632. 2020. 2040 al™ | 
ἐκκλησιαισ τὲ | λεγει] + κυριοσ 172. 2018] 0 αγιοσ o αληθ. C 
025. 046. 21 (—2050). 2037. 2038. 2067 alP! QrPhils> 61:5 
arm** bo eth: ο αγιοσ και αληθ. 172. 2018: sanctus et verus 
Tyc Pr gig vg arm!?:3 : 0 αληθ. ο αγιοσ AX : 0 ad7nf. >2050: ο 
αγγελοσ αληθινοσ Or | οὐ > 337 | τὴν Σ ΕἾ | κλειν ANC 025. 046. 
21 (—35- 205. 468": 617. 620.2050). 250, al™™ Or’ Ores 
κλειδα I. 35. 69. 172. 205. 468**. 617. 620. 2015. 2019. 2036. 
2037. 2038. 2050. 2067 Or™'3° : (+omnes eth) claves Pr 5} 
arm eth | Aad A 2020 : του Aad (Aaid 632) & 21 (- 620. 2020. 
2050). 250. 2037. 2038. 2067 al?! : του οἰκου (from 15. 22?) 
tov Aaved bo eth : του adov 104*. 218. 336. 459. 620. 2050 
arml- 2-3 | ὁ avovywv | και ανυγων & | Kar? >bo | κλεισει AXC 025. 
046, 21 (— 205. 620. 632*) alP! Orn"! 46 Ors arm* bo : κλεισὴ 104. 
385 : κλείει ἃ. 61.™ 205. 314. 632%. 2016. 2019. 2023. 2037. 
2038. 2067 Tyc Pr gig vg 51:2 : κλειων 2015. 2036 (arm®) | 
κλει. (sine add) AXC o25. (35%). 205. 468**. 632*. 2020. 2050 
abe Girt Ps ear Dee Br sig, vg 51:2 armt# bo : +avrny 046. 
21 (—35*. 205.' 468**.. 632%. 2020. 2o50)-al™. Or-atme=* 
| και (>A: +0 2015. 2036) κλειων AX 025. 1. (35*). 172. 205. 
250. 314. 468. (2015). 2018. 2019. 2020. 2023. (2036). 2037. 
2038. 2050. 2067 Or'™ 4 Or® (sl?) (bo) : καὶ κλειει C 61.78 
2016 al gig arm*® : et qui claudit Pr arm** : κλειει Tyc vg 
: εἰ μη O ανοιγων (+Kkat ουδεισ ανοιξει Or®) 046. 21 (—35*. 205. 
468. 620. 2020. 2050) al Or® : εἰ py o ανοιγων και κλείων 42. 
104. 432. 459. 620 | και] quod Pr | avovyee AC 025. 61.™8 205. 
2019. 2037. 2038. 2067 Or* Tyc Pr gig vg 512 arm‘ : ανοιγων 
468 (arm*) : ανοιξει (-- υξει δὲ) δὲ 046. 21 (-—205. 468. 620). 
aso. αἰ Or: 





III. 8-10. ] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 257 


8. Οἶδά σου τὰ ἔργα 
3 A , σε ἐδ , , > , 
-Ο-Μἰδοὺ δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην, 
ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν---- 


4 ‘ Ν , 

ὅτι μικρὰν ἔχεις δύναμιν, 

καὶ ἐτήρησάς μου τὸν λόγον, 
καὶ οὐκ ἠρνήσω τὸ ὄνομά μου. 


3 Ν Cae A ἴω A = 
9. ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ, 
“-“ nN , ε ‘ “4 ὃ ΄ - 2 ‘ > a. 
τῶν λεγόντων ἑαυτοὺς Ιουδαίους εἶναι Kai οὐκ εἰσὶν 
> Ν , 
ἀλλὰ ψεύδονται--- 
> Ν , > ‘ 7 σ 
ἰδοὺ ποιήσω αὐτοὺς ἵνα ἥξουσιν 
,ὔ A ~~ 
καὶ προσκυνήσουσιν ἐνώπιον TOV ποδῶν σου, 
rol 4 
καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε. 
σ 3 rs A / lel e ~ 
10, ὅτι ἐτήρησας τὸν λόγον τῆς ὑπομονῆς pov, 
κἀγώ σε τηρήσω ἐκ τῆς ὥρας τοῦ πειρασμοῦ 
~ 4 ” ‘ Lol 
τῆς μελλούσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης ὅλης, 
‘ A A ~ 
πειράσαι τοὺς κατοικοῦντας ἐπὶ τῆς γῆς. 


8. οιδ. σ. τ. epy. >Pr [|[τ΄ epy. σου 8 52 | εργα] και τὴν πιστιν 
gov bo: Ἑκαι 512 eth | θυρ. evwr. cov avewyp. 920. 2040 | 
avewyp. AC 046. 21 (— 205. 2020. 2050) al Or® : nvewyp. & 025. 
172. 205. 2016, 2018. 2020. 2050| mv] καὶ 1. 61.™8 2037. 
2067 eth: >bo : om arm? | αὐτὴν >N (35*) 2023. 2038 Pr gig 
vg arm? | οτιἾ  ου 2020. 2036. 2037 | pixp. . . . δυν.] pusillas 

. vires Pr | exer] exer I. 1957. 2037 | τ. Aoy.] Ta epya 92ο. 
2040 : Tova λογουσ arm? 8 ¢ |, 

9. wou] και ἰδου 51 | διδω AC : δεδωκα & : διδωμι 025. 046. 21 
(- 205. 620. 2050) al?! Or® gig : διδω por 205 : διδομι 620. 
2050 : dwow Pr vg bo eth | Saraval+ex Pr 51:3 των rey. | 
τουσ λεγοντασ bo | αλλα >eth | wov?] καὶ 1. 181. 2023. 2037. 
2038. 2067 | nfovaw ANC 025. 69. 82. 201. 218. 314. 386. 
632. 2015. 2016. 2018. 2019. 2036. 2050 arm : yéwow 046. 
21 (-— 386. 632. 2050). 250. 2037. 2038. 2067 al™ Ors : 
néw 1 | Wov. . . ἡξουσιν >eth [και3]  ποιησω avrove wa bo | 
προσκυνησουσιν ANC 025. 1. 42. 82. 149. 201. 2016. 2036. 2050 
arm : mpooxwyowow 046. 21 (—149, 2050). 250. 2037. 2038. 
2067 al Or® : +o¢€ (σοι) καὶ πεσουνται bo | ηξ. ενωπ. τ. 70d. 
gov x. προσκυν. Pr | καιϑ] Ἔ παντεσ bo | ywwow AC o25. 046. 21 
(-- 2050). 250. 2037. 2038. 2067 gig 52 arm3""2 : γνωσονται 20109. 
2050. 2087 vg 51 ἃ ; γνωσωνται 2023 : yrwon & 69 Pr arm‘ 
: γνώσει Or® | eyo ANC 025. 205. 250. 468. 620. 2020. 2037. 
2038. 2050. 2067 Or® gig vg s+? bo eth : >046. 21 (-205. 
468. 620. 2020. 2050) al™ Pr| ἡγαπισα 149. 2040 | ce] 
+ kat 2020 |. 

10. or] καὶ A arm**| τὸν Aoyov μου Kat τὴν ὑπομ. bo eth | 

VOL. I.—17 


258 ATIOKAAYWVIS, IOQANNOY [11|. 11-14. 


11. ἔρχομαι ταχύ κράτει ὃ ἔχεις" 
΄ N ΄ \ , , 
iva μηδεὶς λάβῃ τὸν στέφανόν cov. 
12. Ὃ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, 
.».Ν > AS 9 Se μ᾿ 
καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, 
ν , Air et ΚΣ ΚΜ a A 
καὶ γράψω ἐπ᾽ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου, 
καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου, 
=~ “ ’ / ’ - 
τῆς καινῆς Ἱερουσαλήμ, 7 καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ 
τοῦ θεοῦ μου, 
αἴ ἈΝ , Ν , 
καὶ τὸ ὄνομά μου τὸ καινόν. 
ε Ν “5 > 4 
13. O ἔχων οὖς ἀκουσάτω 
“ ~ ’ 
τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. 
14. Καὶ τῷ ἀγγέλῳ τῷ ἐν Λαοδικίᾳ ἐκκλησίας γράψον 
, , e > , 
Τάδε λέγει 6 ᾿Αμήν, 
ε , ε Ν ᾿ re 
ὁ μάρτυς ὃ πιστὸς καὶ ἀληθινός, 
ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ, 


καγω] και δια τουτο καγω eth | τηρήσω Σ» ὃὲ : ετηρησα arm? eth | 
THT ὡρασ τ. πειρασμ. THT > 2050 : THD ὡρασ >s! bo | πειρασαι] + 
παντασ arm}: 232 bo | κατοικουντασ > bo |. 

11. epx.] wov ἐρχομαι 468**, 2015. 2019. 2036 al vgt ἢ ¥ arm! 
: καὶ wWov epx. eth | μηδεισ AaBy] μη λαβὴ Tio ταχυ 104. 336. 
459. 620 | μηδεισ] (ne) quis alius Pr : (ne) alius Cyp | λαβὴ] 
λαβοι 2050 (arm! * 5: 4) | σου] - καὶ 51 arm! eth |. 

12. ο νικων] Tov vikwvTa arm? | avrov | avtw N* 920 Ors | ev 
> Ὲ arm | T. vow | τω OVOPATL 920. 2040 | μου! Σ- 385. 2019 
Or’ s! καὶ ew . . . THT πολεωσ του θεου μου > 2050 | ετι >N 
arm? | ex avrov > C 2015 : ἐπ avtw 61*. 2019. 2036. 2037 : 
super illud Tyc: +70 ονομα pov Kat 2020 | 7. 6. μ. Kk. TO ovop. 
>046 | x. τ. ov. Tyo πολ. τ. θεου μου >1. 181 52 : καὶ dwow 
αὐτοισ Tov οἰκον pov arm! | rov θεου pov? >s! eth : του πατροσ 
μου bo | tno καινησ πολεωσ Tov πατροσ pov bo | ἡ καταβαινουσα 
ΑΝ ΕΟ 025. 1. 141. 181. 205. 432. 459. 1854. 2015. 2050. 2087 : 
ἢ καταβεννουσα 025 : THe καταβαινουσὴσ N° : ἡ καταβαινει 046. 21 
(—205. 2050). 250. 2037. 2038. 2067 Or® | ex. 7. ouvp. > 51 
arm! sa | εκ ANC 025. 046. I. 35. 205. 325. 327. 456. 468. 2020. 
2037. 2038. 2050. 2067 al Tyc Pr gig vg bo: amo 18. 175. 
386. 617. 620. 632. 919. 920. 1849. 1934. 2004. 2040 al | rov4 
> 632 | απὸ > 386. 620 arm 342 | μουῦ ANC 025. 35. 205. 
468. 632. 2050 al Or® Tyc Pr gig vg 51:32 arm** bo : >046 
21 (-—35. 205. 468. 620. 632. 2050) al™ arm? : αὐτου arm3”e | 
Katvov | και 5} |. 

18. v. 13 > Pr| ovo] ὠτα 5.32 : +axovew bo eth : aures 
audiendi arm}!-*°-4 | τὶ τὸ mv. . . . ἐεκκλήσιαισ >armt | πνευμα] 
Ἔ αγιον arm}: 3 eth |. 

14. tw ayy.| τοισ ἀγγελοισ arml-? | rw ev Aaod. exx.] See 
note on 2). τω ev Aaod. ev εκκ. arm*: τὴσ ev Aaod. exx, ANC 


III. 15-17. ] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 250 


15. Οἶδά cov τὰ ἔργα, 
σ » Ν > » , 
ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. 
Ν Ν Φ a ’, 
ὄφελον ψυχρὸς ἧς ἢ ζεστός. 
7 μὴ Ν “. 
16. οὕτως, ὅτι χλιαρὸς εἶ 
καὶ οὔτε ᾿ψυχρὸς οὔτε ζεστός", 
μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου. 
σ 4 9 , ’ > 
17. Ore λέγεις ὅτι ἸΠλούσιός εἰμι 
καὶ πεπλούτηκα καὶ οὐδὲν χρείαν ἔχω, 
‘ > 70 D4 Ny ee. © λ A a ΑῚ Ἁ 
καὶ οὐκ οἶδας ὅτι σὺ εἶ ὃ ταλαίπωρος καὶ ὃ ἐλεινὸς 
καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός, 


025. 046 minfre om : ryq ev Aaod. (Λαοδικειασι 919) 919. 920. 
2040 : tn εν Aaod, ἐεκκλησιασ 18 : Laodiciae ecclesiae gig vg : 
ecclesiae Laudatiae Pr : tyo εκκλησιασ Λαοδικειασ (-κιασ 
bo) 5: arme bo : τὴσ εκκλησιασ Λαοδικεων 1 arm™?| Λαοδικια 
ANC 104. 149. 201. 620 : Λαωδικια 2050 : Λαοδικεια 025. 
046. 21 (-—149. 620. 2050) : Laudatiae Pr : Lavodike 
arm! | ὁ auwnv]+xac X* | και A 025. 046. 21 (—620. 2050), 
250. 2038. 2067 s*? arm: ὁ 69. 104. 459. 620. 2015. 2036. 
2037. 2050 : και o NC 82 bo| αληθινοσ᾽ - καὶ & 51 arml- 3: 3: α 
eth | » apxn] απαρχὴ 2015. 2036. 2037 : απ apyno arm! : 
Ἔτησ ἀρχὴσ arm* : o am apyyno eth | τησ κτισ.] τησ εκκλησιασ 
Ni tno κτησεωσ 1849 : THT πιστεωσ 201. 386 | του θεου] + μου 
ig |. - 
ὍΝ ott Σ» s!| ζεστοσ. . . Ψψυχροσ 205. 209 arml!-23 
εἰ >K* | οφελον ψυχρ. no ἡ ζεστοσ >A τ. 241 arm! 3. 8 | ΠΣ 
ὠφελὸον 025. 046. 205. 522 : +7 5} | yo] εἰσ 046. 336. 620. 
2017 |. 

ns ouTwo . . . Ψυχροσ >arm? | ουτωσ ott] ott ουτωσ 8 bo: 
ort 1854. 2019 : sed quia (quoniam Pr) Pr gig vg: και 51 | poyp. 
oute feat. A 025. 205. (2050) al vg s! : ἕεστοσ ovre ψυχροσ (ΝΟ 
046. 21 (— 205. 2050). 1 al™ s? arm® bo: x. ovre ἕεστοσ οὔτε 
ψυχρ. > 60 Pr gig arm! 5:5 α | καὶ ore . . . στοματοσ μου >eth | 
ovte! ANC 025. 046. 205. 617. 632. 2020. 2050 vg arm? : ov 
21 (-—205. 617. 632. 2020. 2050) al Or® (s! 3) | ζεστοσ] +e 
N° | ψυχροσ] +e N* 2050  μελλω σε εμεσαι εκ τ. στομ. μου] 
παυσε του στοματοσ σου N* | ἐμεσαι] ἐμμεσαι 046. 617. 919. 
1024 : ety N° : αἱμεσαι 2050 : “judge” arm) 3 8 : - και 
ελεγχω σε 250. 2020 | του στομ.] THT καρδιασ bo | pov] σου N* 
arm}: 2 3 J, 

17. ὁτι} τι τϑ : καὶ eth | ore? AC 1. 35*. 172. 175. 205. 242. 
250: 314. 617: 319034. 2015. 201G. ‘20rd. ἡ2οζο. 2036. 2057: 
2040. 2050 al gig vg 5.2 bo : >N 025. 046. 21 (-—35*. 175. 
205. 617. 1934. 2020. 2040. 2050). 2038. 2067 al Οἱ" Cyp | 
εἰμι} ει si | k. πεπλουτ >bo sa | ovdey AC 181. 2038 : ουδενοσ & 
025. 046, 21. 250. 2037. 2067 Or® | exw] exes 620 | cv >n* | 


ἕεστὸς 
οὔτε ψυ- 


χρός 


260 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [111. 18-19. 


18. συμβουλεύω σοι ἀγοράσαι παρ᾽ ἐμοῦ χρυσίον πεπυρωμένον 
ἐκ πυρὸς ἵνα πλουτήσῃς, 
\ fant , Soe ’ 
καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ ὲ 
καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, 
Ν , > a Ν 3 4 σ , 
καὶ κολλούριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου ἵνα βλέπῃς. 
19. ἐγὼ ὅσους ἐὰν φιλῶ ἐλέγχω καὶ παιδεύω" 
ζήλευε οὖν καὶ μετανόησον. 


οἱ > N* 2019. 2050 | rad. εἰ N* 2050|0 ταλ.... ελεινοσ] 
“weak and miserable ” bo : ελεινοσ > eth | o? A 046. 21 (—18. 
205. 632. 920. 2004. 2040. 2050). 250 al Or® : >NC οἷς. 
1. 18. 61. 69. 205. 241. 632. 920. 2004. 2015. 2019. 2036. 2037. 
2038. 2039. 2040. 2050 | eAewoo AC 104. 620 : ελεεινοσ & 025. 
046. 21 (— 620) alP! : αληθινοσ 1854 | x. γυμνοσ x. τυφλοσ 104. 
110. 336. 620. 632. 2050 gig arm* ἃ eth | x. rupA. > 51}. 

18. συμβ.] συμβουλευσω 2015 arm? (- 8). « ; consule Tyc | σοι] 
+-ovy 2020 arm* bo eth : +AaBe arm)? | ἀγορασαι]) αγο- 
ρασον 2020 (Tyc) arm!” 3a: λαβειν eth | rap ἐμου >172. 250. 
424. 498. 2016. 2018. 2038 | παρ ep. χρυσ. ANC 025. 1. 35. 
205. 2015. 2019. 2023. 2036. 2037. 2050. 2067 al Or® Tyc 
Cyp gig vg s+? arm : χρυσ. παρ ep. 046. 21 (-- 35. 205. 2050) 
al bo sa : +epov eth | ex πυροσ] ev πυρι bo eth : εκ πυρασ 
046 | πλουτησεισ 620. 2050 | ἱματιον λευκον Pr Cyp | λευκα] 
λαμπρα bo : τιμια arm! | wa περιβαλ.] περιβαλεσθαι 5}-3 | wa? 
>Pr gig vg bo eth | περιβαλλη 046. 61. 69. 172. 205. 617. 
1934. 2015. 2036*. 2037 : περιβαλει 104. 2050 | φανερωθη) 
φανη 69 Ors: +e σοι Pr | αιἰσχυνηὴ] ασχημοσυνὴ 025. 35*. 104. 
205. 620. 2019 | KoAAoupiov A 025. 35. 61.™ 205. 522. 632. 920. 
1849. 1957. 2004. 2019. 2023. 2038. 2040. 2050 al Or® : κουλ- 
λουριον 1. 18. 919. 2037 : κουλουριον 385. 2015. 2036 : κολλυριον 
NC 175. 250. 325. 337. 386. 456. 468. 617. 620. 1934. 2020. 
2067 al : KoAvpiov 046 : collirio Pr gig : collyrio Tyc Cyp vg | 
ἐγχρισαι (evx. 8 2050 : εχ. 620) ANC 94. (104). 336. 459. 468**. 
620. (2015). 2019. 2037. 2050 : ἔγχρισαι 104. 2015. sh? Σ 
εγχρισον 025. I. 35. 61.8 1854. 1957. 2023. 2036. 2038. 2041. 
2067 eth: inunge Tyc gig vg: ungue Pr Cyp: “give to” bo: 
“lay” arm? 3 ¢ ; eyxpurn 2020 : wa eyxpioe 046 : wa eyxpion 
21 (—35. 205. 468**. 620, 2020. 2050) Or®: wa ἐγχρισησ 205 : 
+ emt 60. 432. 1957. 2041 arm | τ. οφθ. cov >s! | βλεπεισ 104. 
2050 : βλεψεισ 620 armt |. 

19. eyw] ort eyw arm!-® bo sa | εαν] αν 8 2019. 2050 | LyAcve 
AC 046. 21 (-35. 205. 468**. 617. 620. 2020). 250 al™; 
ζηλου 314. 617. 2016 : ζηλωσον & 025. I. 35. 205. 468**. 620. 
2020. 2037. 2038. 2067 al : ζητησον 1957 : rede Pr | ow >104. 
181. 336. 620. 2015 arm’? 3 | καιξ >arm?| x. μετανοησον] εἰσ 
μετανοιαν eth |, 


III. 20-IV.1.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 261 


᾽ να 8. Ἂν ἐν , \ re 
20. Ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ Kpovw 

ane > , ~ a \ 3 ΄ ‘ , 

ἐάν τις ἀκούσῃ τῆς φωνῆς pov καὶ ἀνοίξῃ τὴν θύραν, 

καὶ εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετ᾽ αὐτοῦ 

> 

καὶ αὐτὸς μετ᾽ ἐμοῦ. 

ε a , 2. «a , J a 3 - , 
21. ὁ νικῶν δώσω αὐτῷ καθίσαι μετ᾽ ἐμοῦ ἐν τῷ θρόνῳ pov, 

Ν -“" 
ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ 
θρόνῳ αὐτοῦ. 

ε xy ae , 
22. Ὁ ἔχων οὖς ἀκουσάτω 

τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. 


20. ιδου] + εγω Or’ * 3"; ore δου bo : και ov eth | ex] ante Pr| 
axovon] ανοιξει 2050 | axovon . . . μου και >Or’”"** and else- 
where | ἀνοίξω & : ανοιξει 18. 2050 51 : + μοι Or’® * 3% Pr bo eth 
| xa? κα 046. 21 (-- 205. 468. 620. 632*. 2020. 2050) al™ Ors 
Pr s! arm*: >A 025. 1. 104. 205. 468. 620. 632*. 2015. 2019. 
2020. 2036. 2037. 2038. 2050. 2067 εν gig vg s? 
arml-?-%« bo eth [προσ avrov >s! | δειπνησω] “will dwell” 
arm! : “will rest” eth [ἐμοῦ] +in trono meo Pr: +“in my 
kingdom” arm}! 2. 8. 

21. ο νικων] pr καὶ 51: 3 eth | καγω] eyw s! bo eth |. 
22. v. 22 >gig | ovo] wra Prs!-2: +axovew bo eth : aures 
audiendi arm} 8: 4 | πνευμα] +aycov arm! eth |. 


CHAPTER IV. 


Ν a > Sa | ‘ ’ 3 PR. > A 3 Led 

1. Mera ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ev τῷ οὐρανῷ, 

καὶ ἣ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡς σάλπιγγος λαλούσης μετ᾽ ἐμοῦ, 
λέγων ᾿Ανάβα ὧδε καὶ δείξω σοι ἃ δεῖ γενέσθαι μετὰ ταῦτα. 


1. μετα] pr καὶ arm}? 8: (bo) eth | και >Pr bo sa eth | 
udov >eth | θυραν 620. 2050 eth | ἠνεωγμενη AN 025. 1. 2016. 
2020. 2038. 2067 : ynvewypevnv 2050 : avewynevn 046. 21 
(-- 2020. 2050). 250. 2037 al Or® : ηνοιχθη arm! Tyc : >arm4 
| και2] - δου & Pr | 7! > 498. 1957. 2020 | dwvy] + ἡ λαλουσα 
per ἐμου bo [ἡ πρωτη >s! | qv] no 205 : >eth | war] + φωνὴ bo 
eth | caAmyya Pr gig s+? | λαλουσησ] λαλουσαν & Pr gig: 
λαλουσα 522 : Aeyovons 141. 218. 1849. 1955 : eAaAnoey 5] 
arm®* | Aeywy AN* 046. 21 (—35. 205. 468. 620. 632. 2020). 
250 al™ Or® : λεγουσα N° 025. I. 35. 61.™ 205. 468. 632. 
1854. 1957. 2020. 2023. 2036. 2037. 2038. 2067 : και λεγουσα 
μοι 2019 : kau λεγουσὴσ 104. 336. 620 : και λεγουσαν gig : και 
ἐλεγεν 52 eth | avaBa] αναβηθι A| σοι] σε 205. 386 | a] οσα 
A | de] 89 2050 |. 


εἴκοσι 
τέσσαρας 
θρόνους 


262 ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ [Iv. 2-4. 


2. εὐθέως ἐγενόμην ἐν πνεύματι" 
καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ, 
καὶ ἐπὶ τὸν θρόνον καθήμενος, 
* 32 , 9 ε / id 7 4 ’ 
3. καὶ ὁ καθήμενος ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ, 
ΑΝ A ΄ 
καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ. 


- , / 
4. καὶ κυκλόθεν τοῦ θρόνου θρόνους εἴκοσι τέσσαρες, 
καὶ ἐπὶ τοὺς [θρόνους εἴκοσι τέσσαρας, πρεσβυτέρους καθη- 
μένους 


2. εὐθεωσ AX* 046. 21 (-- 35. 205. 620. 632. 2020) al Or® 
Pr gig vg 52 : evlewo δὲ 8° : καὶ evfewo 025. I. 35. 104. 205. 
620. 632. 1854. 2020 al s! arm@-?4 4) eth : καὶ arm? bo | ιδου] 
evdov arm}: 23 ; edov δου bo: ov edov Pr | εκειτο >2050 bo: 
positum Pr (arm!- 2-8) | ev τ. ovp. εκειτο 468 eth | εν τ. ovp. > 
632 | τον θρονον AX 046. 21 (—35. 205. 632) al™ Or® : του 
Opovov 025. 1. 35. 205. 632. 1957. 2015. 2019. 2036. 2037. 2038. 
2041. 2067 |. 

3. x. ο καθημενοσ AN 025. 046. 42. 61. 93. 104. 337. 452. 
468. 506. 2019. 2021. 2050 Or® Tyc gig vg sl)? : et his qui 
sedebat Pr: >21 (—337. 468. 2050) al™ arml-2-34 bo 
eth | opact 205 : ορασισ 2050 | λιθω] λιθων 2020 arm*@: λιθου 
Tye νῷ s>?.::>arm* bo | ιασπ. x. oapd. Aw Pr | ιασπιδι] 
ασπιδι 920 : ἡασπιδὶ 2050 : ἐσμαραγδὼ 337 : - καὶ σμαραγδω 
046. 42. 180. 452. 468. 506. 1854. 2021 | xa? >1854 arm! | 
σαρδιω AN 046. 21 ( -- 325. 337- 456. 468). 250. 2037. 2067 
al™ Or® : sardi Tyc: sardo Pr : capdww 025. 1. 632*. 2019. 
2038 al gig bo sa eth : sardinis vg’ : sardini vg : sardion 52 
arm? 3.44 ; sardon s! : >1854 | pio 025. 21 al?! Or® Pr gig 
vg bo eth : tpeo N° 046 : ιερεισ AX* 2015. 2036 arml- 23 @ | 
κυκλοθεν] κυκλοθε 920 : κυκλωθεν 18. 104. 201*. 205. 336. 620. 
632. 2017. 2024. 2036. 2037. 2038. 2039. 2050 : κυκλω 241. 
201g. 2020 | Opovov] +avrov 2020: - Εἴ ipsa sedes gig | ομοιοσξ 
A 025. I. 35*., 104. 18t. 314. 429. 632*. -2019. 2036. ΟῚ 
2038 Pr vg sl? : οὁμοιοι 2015 arm} 234 ; ὁμοιον 205 : ομοια 
35%". 241**. 468***, 620. 632°". 1957. g0r6. 2005. pos 
2041. 2050. 2067 : ομοιωσ N° 046. 21 ( -- 35. 205. 468**. 620. 
632. 2050) al Or®| op. op. op. κι Kuk. tT Op. > N* | opacer 
σμαραγδινω AN 025. 35. 205. 250. 468**, 620. 2037. 2067 al 
Pr gig vg : opace: μιαγδινω 2050 : ὁρασει σμαραγδων (σμαραγδου 
arm) 51: 5 arm}: 8.4 ; opaces σμαραγδων 69 : ορασισ᾽ σμαραγδινων 
046. 21 (—35. 205. 468**, 620. 632. 2020. 2050) al Οἵ: wo 
(> 632*) ορασισ σμαραγδου 241. 632**. 2020 : ορασεωσ σμαρακδου 
(arm‘) bo |. 

4. xa! AN® 025. I. 35. 205. 468. 620. 632. 2020. 2050 al 
Or® Pr gig vg s! arm!:?42 bo eth : >046. 21 (—35. 205. 


IV. δὅ-6.] ΑΠΘΚΑΛΎΨΙΣ IOQANNOY 263 


περιβεβλημένους ἱματίοις λευκοῖς, 
καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς. 
5. καὶ ἐκ τοῦ θρόνου ἐκπορεύονται ἀστραπαὶ καὶ φωναὶ καὶ βρονταί" 
καὶ ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ Opdvov,(a) 
6. καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνη ὁμοία κρυστάλλῳ, 
Ν , A / , - , 3 re 
καὶ (ὁ) κύκλῳ Tod θρόνου τέσσαρα ζῷα γέμοντα ὀφθαλμῶν 
ἔμπροσθεν καὶ ὄπισθεν" 


(4) A gloss is added here: ἅ ἐστιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ. See vol. 
τ Τῇ: 
(ὁ) A gloss added here: ἐν μέσῳ τοῦ θρόνου καί. See vol. i. 118. 


468. 620. 632. 2020. 2050) 52 arm®  κυκλοθε 920 : κυκλω 2015. 
2019. 2036. 2037. 2067 : κυκλωθεν 18. 104. 205. 336. 620. 2017. 
2039. 2050 | Opovov] +«dov Tyc arm‘ | θρονουσὶ AN 250. 424. 
2018 Tyc : Gpova 025. 046. 21 al?! Or® s 2. bo [[εἰκοσι}]} + και 
104 al | recoapes A 025 min pl : τεσσαρισ 2020. 2050 | 
Kaw? >2017 arm?! | em τ. ex. tT. Opov >N 2017 Tyc arm! | em 
τ. Opov. eux. τεσσ. 025. 35. 632* sl? arm? 342 bo eth: em τ. 
Opov. rove ex. τεσσ. 046 min pl Or® : super thronos viginti 
quattuor vg (gig) : in quibus seniores sedentes erant xxiiii. Pr : 
em τ. eux. τεσσ. θρον. (>9g20. 2040) A 93. 94. 920. 2040. 2050 : 
| eux. τεσσῇ >2020 arm! | τεσσαρασ)] τεσσαρισ 2050 | Opovove” 
>920. 2040: τ ειδον 1957. 2023. 2041 al”4 | καθ. πρεσβ. 2020: 
καθημενοι πρεσβυτεροι Pr (arm? ὃ: 4 2) [περιβεβλημενοισ 1934 : 
περιβεβλημενοι Pr | περιβεβλ. A 025. 35. 2015. 2036. 2037 Pr 
vg gig : tev δὲ 046. 21 (-35). 250. 2038. 2067 (si?) Οὐ | 
ἱιματιω Nevkw Pr gig : ᾿“ματιοισ >N 2050 arm* | avtwr | ἐχοντεσ 
gig : +ecxov arm!-? | χρυσεουσ ®& |. 

5. tou θρον.] των Opovwy s! | εἐκπορευονται] εξεπορευοντο 104. 
620 vg’ arm bo eth (?) | aorp. x. φων. x. βροντ. AN 025. 046. 
21 (— 2020). 250. 2037. 2038. 2067 al?! Or® Pr gig vg s? 
arm? 3-4 bo: αστρ. x. βροντ. k. φων. 1. 385. 2020 : βροντ. x. 
αστρ. x. φων. s!| Katou. πυροσ 920. 2040 πυροσ > vg 5] 
arm‘ | καιόμεναι > bo | Opovov? AN 025. 1. 632*. 2019. 2020. 
2038. 2050. 2067 Pr gig vg arm bo eth : +avrov 046. 21 
(-- 456. 632*. 2020, 2050) al™ Or® s? | a εἰσιν. . . του θρονου 
>x* 456 | a εστιν] και 61*. 69 Or? | a AN 025. 1. 201. 386. 
2019. 2038. 2050 vgs" 52 : at 046. 21 (-- 386. 456. 2050). 
250. 2037. 2067 al Pr gig vg s! | ἐστιν Α : εἰσιν ἐξ 025. 046 
as ante “AN? 025. 1.65. δὴ, 105. “032. 1059..| 2015. 
2019. 2020. 2036. 2037. 2038. 2050. 2067 arm? ¢ bo : >046. 21 
(- 456. 468. 632. 2020. 2050). 250 al™ (51- 3) arm}: 2-4 | ra exra 
mvevpata| To αγιον πνευμα eth | πνευματα] ‘ powers (parts 4) of 
the spirit holy (> 3*) ” arm}. * 3-4 |, 

6. @povou] +avrov 104. 141. 205. 209. 620| wo AN 025. 
046. 21 (— 386. 632*). 250. 2038 al?! Or 55 bo: >1. 201. 386. 


264 ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ [IV. 7-8. 


Ν Q a“ Ν lal μὲ , 

7. καὶ τὸ ζῷον TO πρῶτον ὅμοιον λέοντι, 
καὶ τὸ δεύτερον ζῷον ὅμοιον μόσχῳ, 
καὶ τὸ τρίτον ζῷον ἔχων τὸ πρόσωπον ὡς ἀνθρώπου, 
καὶ τὸ τέταρτον ζῷον ὅμοιον ἀετῷ πετομένῳ. 

Ν Ν / ~ ad > ἃ > -~ ΜΝ 4 > . , ν 

8. καὶ τὰ τέσσερα ζῷα, ev καθ᾽ ἐν αὐτῶν ἔχων ἀνὰ πτέρυγας ἕξ͵ (α) 
καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες 
ἽΑγιος ἅγιος ἅγιος Κύριος, ὁ θεός ὃ παντοκράτωρ, 
ὃ ἦν καὶ 6 ὧν καὶ ὃ ἐρχόμενος. 

(a) The following clause is interpolated here: κυκλόθεν καὶ ἔσωθεν 

γέμουσιν ὀφθαλμῶν. 


632* Tyc Prarm s! | θαλασσαν 620. 2050 : -ωσ eth | ναλινη AN 
025. 046. 21 (-- 205. 325. 456. 468. 632. 2020. 2040. 2050) 
ναλινὴην 2050 : vadnvy 2040: νελινη 60. 205. 241. 325. 456. 468. 
498. 632. 2018. 2020. 2022. 2023 | ομία 205 : ομοιαν 2050 | κρυ- 
σταλλὼω] κρυσταλω 632. 2020 : βηρυλλω arm! : “ the whiteness of 
crystal” arm}: 234 | eupeow A 1854: “at the side of” (?) eth | 
Opovov?| + pov 2020 | k. κυκλ. τ. Gpov. > 385. 429. 522. 2015. 
2050 Tyc arm!-3 bo sa eth | κυκλω] κυκλωθεν 110 | τεσσαρα 
8 025. 046. 21 : τεσσερα A | οφθαλμουσ 336. 620. 2015. 2019 
 ἐμπροσθεν A min®*°™" : ἔμπροσθε 920 : ἐνπροσθεν τὲ 025. 046 
: ante se Pr | οπισθε 920 |. 

7. katt >2050 Pr s!| τὸ zpwrov τὸ ζωον 386 | lwov? > 
arm! | xa? >Pr | exwv . . . ανθρ.] ομοιον avOpwrw gig arm: 
ὁμοιον tpotwrw (ws προσωπον eth) wov avOpwrov bo eth | exwv 
τι προσ. . . tet. ζωον >325. 456 | exwy A 046. 104. 620. 919. 
g20*. 1849. 2015. 2019 Or® : exov & 025. 21 (—325. 456. 
620. 919. 920*. 1849. 2050) al : εἰχεν arm** : ἣν arm® : >2050 
arm! | τοῦ AN 025. I. 35. 61%. 205. 2015. 2019. 2020. 2023. 
2036. 2037. 2038. 2050 al ΟἿ" : >046. 21 (—35. 205. 2020. 
2050) al™ | wo avOpwrov A 42. 2019 vg 5} : quasi humanam 
Pr : wo avOpwroo 025. I. 35. 61*. 104. 205. 620, 1957. 2015. 
2020, 2023. 2036. 2037. 2038. 2041. 2050 52 : avOpwrov 046. 
21 (—35. 205. 325. 456. 620. 2020. 2050). 250. 2067 Or® 
arm}. 2-3. : Ὅμοιον avOpwrov 2018 : wo ομοιον ανθρωπω & | Kart 
>Pr | τοῦ >205 | ζωον AN 025. 35. 468**. 620. 632. 1849. 
2020. 2037. 2038. 2050. 2067 al Οἵ" Pr gig vg 512 : >046. 21 
(-- 35. 468**. 620. 632. 1849. 2020. 2050). 250 al eth (which 
om. ζωον thrice before) |. 

8. ta τεσσ. wa >bo | τα AN 025. 18. 35. 205. 620. 632. 
919. 920. 1849. 2004. 2040. 2050 al™ Or? : >046. 175. 325. 
437. 386. 456. 468. 617. 1934. 2020. 2037. 2038. 2067 al | ev 
καθ ev avrwy A 025. 35. 104. 172. 181. 205. 250. 620. 2015. 2018. 
2036. 2038. 2067 al : singula eorum Tyc gig vg : ev εκαστον 
autTwv & 2020 s! bo eth: ev καθ eavro 1. 61,.™8 : καθ εαυτων 2050 
: εν καθ ev 046. 21 (-- 35. 205. 620. 2020. 2050) al Or*: singula 


IV. 9-10.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 265 


ᾷῳ , Ν ~ Ld ‘ A 
9. Kai ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν 
~ , > ὦ ~ ~ 
far aed Oa 
τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, 
a ε Ὅ , 
IO. πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦ καθη- 
“ 4, 
μένου ἐπὶ Tod θρόνου, 
, a A a a 
καὶ προσκυνήσουσιν τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, 
‘ cel Ν ψ,. 8." A 5. Ὑ - ’ , 
καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου, λέγοντες 


Pr: +eotwo 250. 424. 2018 s! | ἐχων A 1. 42. 6τ ἢ, 82. 104. 
172. 336. 429. 522. 620. 919. 1849. 1918. 1955. 2017. 2019 
: exov 046. 21 (—205. 620. 919. 1849. 2020. 2050). 250. 2037. 
2038. 2067 al Or® : exovra 025. 2020. 2024. 2050: exer 2015 
: εἰχεν 205 : exov & 61.™8 Tyc Pr gig vg arm* | ava πτερ. εἕ 

. οφθαλμων] κυκλοθεν απὸ των ονυχων ἐσωθεν, γεμοντα οφθαλμων 
bo: απο των ονυχων καὶ εἐπανω, πτερ. εξ κυκλοθεν᾽ και ἐσωθεν 
yepovow οφθαλμων 51 πτερυγων 046 | κυκλοθεν] - και εξωθεν 
046 8]Ρ : + εξωθεν 61*. 69 | x. εσωθεν] ἐσωθεν και εἕωθεν Or* : > 
218. 522. 2015. 2018. 2020 arme [ἐσωθεν] εξωθεν 1957. 2050: 
ante se et retro Pr [γέμοντα 1. 2020: €xovta 2037 | οφθαλμουσ 
620. 2036. 2037 | xat?] quae Pr | οὐκ exovow] ουχ εἕοσαν x* : 
non habebant Tyc Pr gig vg*4 arm‘ | ny. x. νυκτ.Ἷ αλλα παντοτε 
2050 | ἡμερασ] Ἐτε 632 | Aeyovrea AN 025. 046. 21 al?! Ors : 
dicentes Pr gig : Aeyovra 110. 385. 1955. 2023**. 2041 : dicentia 
vg : τὸ 2050 | αγιοσ ter ANX® 025. 205. 386. 617. 620. 
632. 920. 2004. 2037. 2038. 2040. 2050. 2067 al Pr gig vg 
5}. 2 arm!-2-4 bo eth : semel Or®: bis 18. 181 : sexies 141. 2020 
: octies &* : novies 046. 35. 175. 250. 325. 327. 456. 468. 919. 
1849. 1934 al™ arm* | xuptor|+caBaw8 205 | of >R* | 0 θεοσ 
>2050 ΟτΆ arm!-? | 0 Geos o παντ.] σαβαωθ o παντο. 35*. 104. 
620. 1918. 2015. 2019. 2036. 2037 | o παντ.] των θεων eth | οὗ > 
NS 2019 | 0 wy k. o ἣν 35. 201. 205. 250. 386. 2016. 2019. 2020. 
2023**. 2067 (arm) bo sa | x. 0 wy >620 | και ο epx. >eth |. 

9. δωσουσιν A 025. I. 632. 2015. 2019. 2020. 2036. 2037. 
2050. 2067 al : δωσωσι(ν) 8 046. 61. 69. 104. 181. 205. 620. 
1854. 1918. 2017. 2038 -Or® : δωσι(ν) 21 (-205. 456. 4685. 
620. 632. 2020. 2050) 250 al: δωσει 42. 141. 517 : dw 325 ἘΞ", 
456 : dederunt gig s! arm : dederant Pr | δωσ. τ. ζωα] ζωα 
δωσουσιν 2050 | dogav>N* arm? *| xar2>2050 arm? | ευχα- 
ριστειασ A arm!* : ευχαριστειαν 2015. 2017. 2040 : >2050 
| rw Opovw AX 2050: (in) trono Pr : του Opovov 025. 046. 21 
(- 2050) al Or® : +xat προσκυνησουσιν (-cwow 2040). 920. 
2040: και 51 | tw lwvTt . . . ewe Tov θρονου Σ»919. 1849. 2004 
| tw CwvTe . . . αἰωνων > vg* | των αἰωνων Σ 1854 arm! : +apny 
(:Ἑ καὶ κ᾽ & 2017. 2040* Or* 5} arm? « ; + evfewo Pr |. 

10. πεσουνται. . . τ. αἰωνων Σ» 175. arm®** | wecouvrar.. . 
Kat προσκυνησουσιν] καὶ προσκυνησουσιν ενωπιὸν τ. Kab, . . . οι 


266 ATIOKAAYWIS IQANNOY [τν. 11. 


11. “Aguos εἶ, 6 κύριος καὶ ὁ θεὸς ἡμῶν, 
λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύ 
λαβεῖν τὴ y καὶ τὴν τιμὴν καὶ τὴν δύναμιν, 
ὅτι σὺ ἔκτισας τὰ πάντα, 
Ν Ν Ν / ’ > X 2 ’ 
καὶ διὰ τὸ θέλημά σου ἦσαν καὶ ἐκτίσθησαν. 


ex. τ. πρεσβ. eth | πεσουνται] πιπτουσιν vg® (procedunt corrupt 
for procid.) : ἐπιπτον Pr vg* ὦ ¥ (procedebant corrupt for procid.) 
: ἔπεσον arm! | ex]+xac min? 51 (arm!) | τεσσαρεσ] τεσσαρισ 
2020. 2050 : τεσσαρεισ 620 | evwriov .. . Gpovov>bo | tov 
καθ. ext >Pr gig arm | προσκυνησωσιν 18. 2004 : προσκυνουσι 
61.™8 : προσεκυνουν vg & @ ΠΥ ; adorabunt (corrupt for adorabant) 
Pr | εἰσ τ. αἰων. των. αἰων. τω ζωντι 51 | τω ζωντι >arm* εἰσ τουσ 
awwvag >arm! | αἰωνων]- ἀμὴν & 205. 2017 5] arm? | και βαλου- 
ow ΑΝ (Ὁ) 025. 21 (—620). 250. 2067 al Or® gig vg*° £8 951.3 
arm! : x. βαλλουσιν &* 046. I. 61.™8 172. 181. 429. 620. 1854. 
2015. 2017. 2019. 2023*. 2036. 2037. 2038 bo : x. «Baddow 
vg ¥ : mittentes Tyc Pr arm | αὐτου 205 | evwr. τ. θρον. >920. 
2040 |. 

τ ει] eorw arm? : +xupee δὲ [ο κυριοσ AN 046, 21 
(—35*. 205. 620. 2020). 250. 2067 al™ Or* 5. arm®**# bo 
: κυριε O25. I. 35%. 69. 104. 205. 241. 336. 620. 1854. 1918. 2015. 
2019. 2020. 2036. 2037. 2038 Pr gig vg arm!* : +7pwv s! | 
κι 0 θεοσ nu >t καιϊ >025. 35*. 69. 104. 205. 241. 336. 620. 
1854. 1918. 2015. 2019. 2020. 2036. 2037. 2038. 2067 Pr gig 
vg arm}? ¢ bo sa eth | 0? >8 468. 2050 Or® | nuwy AX 025. 104. 
205. 620. 2020. 2037. 2038. 2050 al Pr gig vg s! arm bo eth 
: +0 ουρανιοσ 172 : +o αγιοσ 046. 21 (-205. 620. 2020. 
2050). 250. 2067 al™ Or® s?| dwayw.. . dofav .. . τιμὴν 
620 | ryv? > | την >A | δυναμιν] Ἑ και 69 | ra AN 025. 1. 35. 
205. 2015. 2019. 2020, 2023. 2036. 2037. 2038. 2050 al: > 
046. 21 (—35. 205. 2020. 2050). 250. 2067 al Or®| zavra] 
+xat δια σου εἰσιν 52 | da>bo | δια θεληματι σου A : δια Tov 
θεληματοσ σου 617 (s!) : ex voluntate tua (tua potestate Pr) 
Tyc Pr | yoav x. εκτισθ.] haec sunt constituta Pr | noav καὶ Σ» 
2019 [σαν AX 21 (-18. 35. 468. 620. 2020. 2050) Or® 
Tyc gig vg 51. 2 arm‘: οὐκ σαν 046. 18. 69. 2020: εἰσι 025. 
I. 35. 104. 172. 250. 468. 620. 1854. 1957. 2018. 2023. 2036. 
2037. 2038. 2050. (2067) : eyevero bo : +7avra eth | εκτισθ. κ. 
εισι 2067 | x. εκτισθησαν >A : “and stand sure” arm!**4; 4 
εκτισθησαν eth |. 


ν.1-4.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 267 


CHAPTER Υ͂. 


ΕΣ A ΓΟ 
1. Καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τοῦ θρόνου βιβλίον 
Ν μι - 

γεγραμμένον ἔσωθεν καὶ [ὄπισθεν', κατεσφραγισμένον σφραγῖσιν ἔξωθεν 
ἑπτά. 2. καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα ἐν φωνῇ μεγάλῃ 
Tis ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ; 3. καὶ 
οὐδεὶς ἐδύνατο ἐν τῷ οὐρανῷ Γοὐδὲ ἐπὶ τῆς γῆς οὐδὲ! ὑποκάτω τῆς οὔτε ἐπὶ 

aA 9 - νΝ ΄ > δὲ , SF, om” A @ a “ 
γῆς ἀνοῖξαι τὸ βιβλίον οὐδὲ βλέπειν αὐτός. 4. καὶ ἔκλαιον πολὺ ὅτι τῆς γῆς 

ΛΔ ow ε 6 a x me ¥ , ey: οὔτε 
οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό. 


1. και] Ἔ μετα τουτὸ eth | τ. δεξ.7 - καὶ ev μεσω Or®: του 
θεου Pr Cyp | βιβλ. γεγραμμ. >s* |. ἐσωθεν] A 025. 046 min°™ 
Tyce Pr gig vg Cyp Or? xi. 372, Ezek, xiv. 182, Phil. xxv. 36 Or bo eth: ἐμπροσ- 
θεν ΠῚ Οὐ: i. 169, Phil. xxv. 46 sa | οπισθεν ΑΝ τ. 69 al Or: i, 169, Ezek. xiv. 182, 
Phil. xxv. 36, 46 Cyp 52; εξωθεν 025. 046. 21. 250, 2037. (2038). 2067 al?! 
Or’ s! arm bo eth : a foris gig : foris Tyc Pr vg : + καὶ οπισθεν και 
ἐμπροσθεν 35 : + και οπισθεν 2038 : + και N° 42. 337. 468 arm! 3 3 
| κατεσφραγ.] exppayiopevov 337 : κατεσφιγμενον 920. 2040 |. 

2. εἰδον] ἡκουσα gig : tadAov 172. 250. 2018. 2050 s!| 
κηρυσσ. ἰσχυρον x | κηρυσσοντα] - και Aeyovra eth | ev AN 046. 
Bit 45. 2020), 256, 2067 ial Or: So2t. i. a5. 172. 
1854. 1957. 2015. 2019. 2020. 2023. 2036. 2037. 2038. 2041 
Or? π᾿ 372, Phil. xxv. 36 | μεγαλη >1854 : - καὶ Aeyovra (Pr) arml-2 « 
[τισ] +eorw τ vg | agtor AX 025. 35. 205. 2020. 2038. 2050. 
alP Or' 5] : +eorw 046. 21 (—35. 205. 2020. 2050). 250. 2037. 
2067 al Tyc Pr gig Cyp s? |. 

8. eSuvato 8 231 (— 205. 2040. 2050). 250. 2037. 2038 al: 
ἤδυνατο A 025. 046. I. 61. 69. 104. 2023**. 2036. 2040. 2050. 2067 
al Or® : δυναται 205 : +oure 2050 Tyc Pr Cyp (arm) | ovpavw 
ἈΝ ΌΣΒΟ 1. 35. 572. 205, 241. 632°". 1957. 2015. 201g, 2027, 
2037. 2038. 2067 al Or? **"-% Tyc Pr Cyp gig vg s! arm bo 
eth : tavw 046. 21 (—35. 205. 632**. 2050). 250 al Or® s? | 
ovde! A 025. I. 35. 104. 205. 620. 1957. 2015. 2020. 2023. 2036. 
2037. 2038 al : ovre αὶ 046. 21 ( -- 35. 205. 620. 2020). 250. 
2067 al™ Οἵ] exe τ. yyo] ev ty yn Ss! : +xatw 386 | ovde 
vox. τ. yno > 181. 201. 386. 1854. 2023* arm! eth : post 
αὐτο pon I. 2037 | ovde? A 025. I. 35. 104. 314. 620. 1957. 
2015. 2023. 2036. 2037. 2038 : ovre 046. 21 (-- 35. 386. 
620), 250. 2067 al™ Or® | βιβλιον] - και Avoa tas σφραγιδασ 
αὐτου 51 | ovde? 025. I. 35. 104. 314. 1957. 2015. 2023. 2036. 
2037. 2038 : ovre AN 046. 21 (—35. 205). 250. 2067 al 
Or® : καὶ 205 81 arm!-*¢ ; ov yap arm® : sed neque Pr Cyp 
| βλεπειν] εβλεπον arm? |, 

4. v. 4 >A 522. 2050 | kat δὲ 025. 1. 181. 2015**. 2010, 


ἑστηκὼς 
ἁπεσταλ- 
μένα 


268 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [V. 5-6. 


lal , “ 

5. καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι Μὴ κλαῖε" ἰδοὺ 
ἐνίκησεν ὃ λέων 6 ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυείδ, ἀνοῖξαι τὸ 
΄, Ν x e Ν τὸ 3 a ‘ ἴὸ > , A 
βιβλίον καὶ ras ἑπτὰ σφραγῖδας αὐτοῦ. 6. Kai εἶδον ἐν μέσῳ rod 
θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρων ἀρνίον 

ΓΑ Ey 3. ᾿ ” ΄ ε Ν ΠΑΡ. ‘ ε 
ἑστηκὸς) ὡς ἐσφαγμένον, ἔχων κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτά, 
οἵ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, [ἀπεσταλμένοι εἰς πᾶσαν τὴν 


2038 gig 51.323 arm?** : +eyw 046. 21 (-—2050). 250. 
2037. (2067) Orie a. 76 (SP 2-379 Οὐδ᾽ Tye Pr Cyp vg arms) 
ἐκλααν ἐξ : exAcov N° πολυ] πολυν 046 : πολλοι I arm* eth : πολλα 
205 : παντεσ bo : >Or™ *"-3 | ευρεθη] ευρεθην 2020 : ευρεθησεται 
R* | ἀνοιξαι] + καὶ avayvwvat 1. 35. 205. 1957. 2019. 2023. 2037. ᾿Π 
2038. 2067 arm® | to BiBA.] τὴν σφραγιδα arm! : και λυσαι arm? ὃ 
| BAerewv αυτο] λυσαι tao σφραγιδασ αὐτου Pr s? |. 

5. xat!] απεκριθὴ 2050 : Ἐιδου Tyc : ξηλθεν μοι bo | 
Neyer] εἰπεν Cyp vg s! bo | μοι >205 gig arm* | δου] + yap 
2050 | o2 >& 69. 2015** s! bo sa: ων 1. 2067 | ἡ pila] ex 
ριζησ arm bo eth: +rov 35. 205. 2023 | avorgar AX 025. I. 35. 
104. 205. 468**. 620. 1957. 2015. 2019. 2020. 2023. 2036. 2037. 
2038. 2050. 2067 Or?® π᾿ 37% Phil. xxv. 36 Pr sig Cyp vg arm bo eth: 
ανοιξει 51.232 : ὁ ανοιξασ 18. 2039 : ὁ avorywy 046. 21 (—18. 
35. 205. 468**, 620. 2020. 2050). 250 al™ Or® | xac?] - λυσαι 
δὲ 2067 arm@)-238| erra >s! arm? 3" bo eth | σφραγιδασ] 
+8 2040 |. 

6. evdov] tov καὶ A : εἰδον καὶ ov 172. 2018 Tyc vg | εν 
pecw .. . ζωων (+Kat 620) >620 s? | ev peow του θρονου] θρονοι 
Tyc | eupeow! A 2050 και +ev peow Pr arm | twv τεσσ. 
ζωων] (τα) τεσσαρα ζωα Tyc | ev μεσωξ >Pr 51 arm** : eupecw 
A | πρεσβ.] +o arm’? | ἐστηκοσ A 025. 046. 21 (—149*. 
620. 2004. 2050) al™ Or® : ἐστήηκωσ ᾽ξ I. 104. 149*. 172. 2004. 
2015. 2017. 2019 : ἐστικωσ 620. 2050 : > 2038 arm! ? | ὡσ >18, 
632*. 920. 2016. 2024. 2040. 2050 arm bo sa | ἐσφαγμ.] εἐσφραγισ- 
μενον 104. (g20*). 2016. 2017. 2020. 2038. 2067 arm*™ | exwv 
AN 046. 104. 429. 620. 919. 2015. 2017. 2019. 2050 Or® : 
exov 025. 21 (—620. 919. 2020) al™ | x. οφθαλ. extra > 2050 
| o AN I. 172. 205. 2020. 2038. 2067 : a 046. 21 (—205. 
2020). 250. 2037 al! : arwa 241. 498 | ta > 250. 2037. 
2067 | erra® & 046. 21 (—205. 2050) al™ Tyc Pr gig Cyp 
vg*"-Vsl.2 arm bo: >A. 181. 205. 2038. 2050 vgt £8» eth | 
πνευματα] mvevpa eth : powers arm? : powers of the spirit arm? 8: 
(parts of the seven) graces of the spirit arm‘ | του θεου πνευματα 
1: του θεου >arm! | Geov] +ra I. 42. 104. 110. 205. 336. 620. 
2036. 2037. 2038 (51: 2) arm!-2 54 bo | ἀαπεσταλμενοι A : απεσ- 
ταλμενα N I. 205. 2020. 2023. 2036. 2037. 2038. 2050 (52) : 
“sent down” bo : αποστελλομενα 046. 21 ( -- 205. 2020. 2050). 
250. 2067 al™ Or’ s! arm! 2 δ᾽ « ; >arm‘ |, 


ν. 7-9.] ΑΠΟΚΑΛΎΨΙΣ IODANNOY 269 * 


γῆν. 7. καὶ ἦλθεν καὶ εἴληφεν ἐκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τοῦ 
, ,g éx Ν ’ ‘ , ~ Ἁ « » 
θρόνου. 8. Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσερα ζῷα καὶ οἱ εἴκοσι 
τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος 
κιθάραν καὶ φιάλας χρυσᾶς γεμούσας θυμιαμάτων (α) 
9. καὶ ᾷἄδουσιν φδὴν καινὴν λέγοντες 
"Agwos εἶ λαβεῖν τὸ βιβλίον 
ς ἃ A ‘ a > a 
καὶ ἀνοῖξαι Tas σφραγῖδας αὐτοῦ, 


σ > 4, 
ὅτι ἐσφάγης, 


ἣν ie ΄“ θ Ais a 9 ’ 
και ΠΡαΘαΣ τῳ τῷ Bee αἰματι σου 
Lal Ν ~ 
ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 


(a) MSS add gloss: αἵ εἰσιν αἱ προσευχαὶ τῶν ἁγίων. 


7. καιξ >bo | εἰληφεν] +70 βιβλιον 1**. 104. 205. 620. 2019. 
2050 Pr gig Cyp vg» «48s! bo sa : +avro eth | εκ] +190 
xetpor 620 arm!) 23-4 [δεξιασ)] χειροσ 51] : + Tov θεου Pr Cyp | 
tov καθ.] tno καθημενου (sic) X* | Opovov] +7o βιβλιον 250**. 
2020. 2037. 2067 Tyc vg |. 

8. ehaBev] aperuisset vg | βιβλιον] - καὶ arm? | reacepa AN 
2020 : τεσσαρα 025. 046 al?! : οἱ eux. τεσσ. πρεσβ. και τ. τεσσ. Cwa 
eth | τεσσαρεισ 620 : τεσσαρισ 2050 | ενωπ. τ. apy. ἐπεσον 205 | 
ἐπεσαν AN I. 104. 325*. 337. 452. 456. 506. 517. 620. 2023. 
2050 Or®: ἔπεσον 046. 21 ( -- 325*. 337. 456. 620. 2050). 250. 
2037. 2038. 2067 al™ ἐκαστοσ εχοντεσ & | ἐχοντεσ] και εἰχον 
arm} 2-3-¢ | exagtoo] - αὐτων st 2 | κιθαραν] κιθαρασ 1. 104. 205. 
385. 468. 617. 620. 1957. 2019. 2023. 2037*. 2038. 2041. 2067 
Tyc Pr gig Cyp vg | φιαλασ] φυαλασ 2050 : φιαλὴν 51 arm! 234 | 
χρυσασ] χρυσεασ x : χρυσὴν 51 arm): * 3-4 | γεμουσασ] μεστασ 620 
bo sa : γέμουσαν 51 arm)? 3. « | θυμιαματων)] + supplicationum 
Pr Cyp | a A 025. 21 (—2050). 250. 2037. 2038. 2067 al?! 
51..2 Or: a δὲ 046. 2019. 2050 | εἰσι] σαν arm! : ἐστιν arm® «| 
αι προσευχαι A N° 025. 046. I. 35. 205. 241. 250**. 468. 620. 
632**. 1957. 2015. 2019. 2020. 2023. 2036. 2037. 2038. 2041. 
2050. 2067 Or’ *'¥- 43 sl. 2 arm bo eth : προσευχαι δὲ 18. 61. 
69. 172. 201. 218. 386. 424. 632*. g20. 1849. 2040 al™ Οἵ: 
προσευχων 82. 93. 104. I10. 175. 177. 242. 325. 337. 385. 452. 
456. 517. 617. 919. 1934. 1955. 2004. 2021. 2024 | των aywv] 
ovtwv αγιων Or |. 

9. καὶ! >s! | adovow] adwow A: αδοντεσ Pr s! : cantabant 
Tyc arm (bo) : cantaverunt Cyp : +wo Τγς [καινὴν wdnv Pr 
Cyp vg | καινην] καὶ 51 arm | ει]  κυριε gig vg" : + κυριε ο θεοσ 
ἡμῶν arm? | ανοιξαι] λυσαι s! : resignare gig | εσφαγησ] ἐσφαγεισ 
620. 2050 : nyop. τω θεω A (eth see below) : + pac & 025. 
046. 21 (—205. 620. 2040*. 2050). 2037. 2067 al?! Οὐ" sl 2 
(arm) bo sa: yop. ἡμασ τω θεω 172. 250. 336. 424. 620. 1918. 


βασιλεύ- 


σουσιν 


ἄξιος 


270 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [V. 10-18. 


ar} 4 > ‘ “a ae lal , Ne ~ 

10. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, 

καὶ [βασιλεύουσιν] ἐπὶ τῆς γῆς. 

11. καὶ εἶδον καὶ ἤκουσα φωνὴν ἀγγέλων πολλῶν κύκλῳ τοῦ 
θρόνου,(α) καὶ ἦν ὁ ἀριθμὸς αὐτῶν μυριάδες μυριάδων καὶ χιλιάδες 
χιλιάδων, 12. λέγοντες φωνῇ μεγάλῃ 

Ὺ “-“ 
Aw! ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν 
καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν 
Ν Ν A / ‘ 3 Ἂ 
καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν. 
Ν a , ἃ > A 3 a Ae SSN A a Ae ΄ 
13. καὶ πᾶν κτίσμα ὃ ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω 
(a) MSS add a gloss here: καὶ τῶν ζῴων καὶ τῶν πρεσβυτέρων, 


2016, 2018, 2038. 2050 Pr gig Cyp vg : ἤγορ. τω θεω μων 180. 
205. 2040* sa : nyop. ἡμασ (>eth) εν τ. aru. σου τ. θεω s! 2 eth : 
εν Tw αιματι σου >632 | αἰματι] ονοματι 2040* | παντων φυλων 
κι γλωσσων κ. Aawy κ. εθνων arm** 4 | καὶ γλωσσησ Σ» 51 arm! |. 

10. αὐτουσ] ἡμασ Pr gig vg+®¥ arm! 2:8. : ex iis eth | tw 
θεω ἡμων >A | βασιλειαν AX 2050 Pr gig Cyp vg (s!) arm* 
bo: in regnum dei eth : βασιλεισ 046. 21 ( -- 2050). 250. 2037. 
2038. 2067 alP! Or® s? | ιερεισ] ιερατειαν τὲ : - και βασιλεισ 51 eth | 
cau? >eth | βασιλευουσιν A 046. 18. 325. 386. 456. 617. 919. 920. 
1849. 2004. 2020. 2037. 2040 al 52 : βασιλευσουσιν & 025. 1. 
25. O02.) 01. LLO.. 172. 175- 177; 505. 250, 214. 339-426) woe 
620. 632. 1934. 2038. 2050. 2067 Or® al gig Cyp vg s! arm* 
bo : >eth : βασιλευσομεν Pr vg arm? * § |, 

11. και evdov >sa eth | φωνὴν A 025. 046*. 1. 69. 205. 2023. 
2036. 2038 alP Or® Tyc Pr gig vg arm?*4 bo eth : wa φωνὴν 
δὲ 046**, 21 (-- 205. 337). 250. 2037. 2067 al™ sl? arm‘ sa: 
wo φωνὴ 337 | πολλων ayyeAwy 920. 2040 Pr | roAAwy >620 
arm? | κυκλω] κυκλοθεν τ : κυκλωθεν 468** | Kat? |  κυκλω Pr 
arm. 3. @)¢| καὶ των πρεσβ. >1 arm! | και ἣν o αριθμ. avr. 
>arm® | μυριαδεσ prpiad. και > Pr gig vg | μυριαδ. μυριαδ.] 
μυριασ μυριασ arm : μυριασ μυριαδων sl? | και χιλιαδ, χιλιαδων 
Σ» 1854 | χιλιαδεσΊ χιλιασ sl 2 | χιλιαδων] arm? 3; - και s! |, 

12. λεγοντεσ] λεγοντων 498. 920. 2020. 2040. 2050 Pr vg: 
κραζοντεσ arm! | αξιον x 046. 21 min omn“4 Or® : agtoo A (s!) | 
ἐστιν] εἰ s! | expayp.|] εσφραγισμενον 2020 | τὴν > 2019 arm! | 
δυναμιν. . . evAoyav} “ praise and riches and honour and glory” 
arm! | δυν. καὶ >arm*¢ | cat! >920. 2020. 2040 | wAovroy AX 
025. I. 35. 205. 2020, 2037. 2050. 2067 al arm eth : τὸν 
πλουτον 046. 21 (— 35. 205. 920. 2020. 2040. 2050). 250. 2038 
al™ Οὐδ : τὴν βασιλειαν bo : divinitatem vg : μεγαλοπρεπειαν 
arm* : > 920. 2040 | xac?] + τὴν 386 bo | και ww > bo 
arm! 8 ; + καὶ βασιλειαν eth | cart 5°) + τὴν bo | και ευλογιαν 
>arm!: § |. 

18. o A 046. 21 ( -- 35. 205. 468**. 620) al Or® gig s! bo eth: 
TON: >620: +eoTW 025. I. 35.172. 205. 250. 241. 468**, 2015. 


V. 14.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 271 


A a ‘ \ ~ , 2 ’, ‘ Ἄν 3 - , ΝΜ 
τῆς γῆς καὶ ἐπὶ τῆς θαλάσσης ἐστίν, καὶ τὰ ἐν αὐτοῖς πάντα, ἤκουσα 
[λέγοντας] λέγοντα 
Τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ 
ἡ εὐλογία καὶ ἡ τιμὴ καὶ ἡ δόξα 
καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. 
I {ἐνῷ , ζ A zy. > A , ΨΩ β , ” 
14. καὶ τὰ τέσσερα ζῷα ἔλεγον ᾿Αμήν, καὶ οἱ πρεσβύτεροι ἔπεσαν 
καὶ προσεκύνησαν. 


2018. 2019. 2023. 2036. 2037. 2038. 2041. 2050. 2067 al Pr 
vg 52 (arm) | ἐπὶ tyo γησ] ev ty yn τ. 2037 Prs!: em γησ 336. 
2015. 2036 |x. ὑποκ. τ. yyo A 025. 046. 21 (—920. 2040. 
2050). 250. 2037. 2038. 2067 al Pr gig vg**8™-¥ sl-2 arm‘ 
eth : > 69. 181. 218. 241. 920. 2040. 2050 vg: δ᾽ arm} 2-3-4 
bo [και] τα & (bo) eth : +quae sunt vg | ex ryo θαλασ- 
ono (τὴν θαλασσαν 2020) 241. 2015. (2020). 2036. 2037 (ev 
τὴ @artacon & Pr gig vg (51: 2) arm bo eth) : +eord(v) A 21 
(-—35. 205. 2020. 2050) al : +a εστιν 025. 046. I. 35. 205. 
429**. 1957. 2023. 2038. 2041. 2050. 2067 al : +000 eorw 172. 
250. 424. 2018 Or§ : +0 εστιν s!| καὶ τα >2019 : et quae- 
cumque sunt Pr | ev] ex 2020 | αὑὐτοισ] ea vg * 8" : eo vg" 8": 
+sunt gig : τ καὶ 42. 61. 69. 241. 632. 2015. 2037 | παντα 
ἤκουσα Aeyovtag 025. 18. 314. 2017. 2039. 2050 alP Or® : παντα 
nx. Aeyovra A 1. 69. 181. 2038 : παντα και nx. λεγοντασ N 424. 
429. 2019 gig s! (bo) : παντα k. nk. λεγοντων 250. 2018 : παντα 
κι 9k. Aeyovta 52 : παντασ nx. λεγοντασ 21 (—18. 35%. 2050). 
2037 al™ Tyc Pr vg : παντασ kat nx. λεγοντασ (—Twv 172). 
(172). 522 : παντα x. παντασ nk. λεγοντασ 046 : παντα K. HK. παλιν 
λέγοντα 35* : παντα λέγοντα eth | tw καθημ.] τον καθημενον 532: o 
καθημενοσ arm | tw θρονω A 046. 18. 175. 250. 325. 337- 456. 
617. 620. 919. 1849. 1934. 2004. 2050 al: (in) throno Tyc Pr 
vg : θρονω 141 : Tov Opovov & 025. 1. 35. 205. 241. 386. 468. 
632. 920. 1957. 2015. 2019. 2020. 2023. 2036. 2037. 2038. 2040. 
2067 al™ Or’ : (supra) sedem gig | καιθ > Aw? s? arm?-? | καὶ τω 
apviw > bo | tw apviw] to ἀρνιον arm? 2 8: ; +4919 | ἢ εὐλογ. . «-. 
xparoa | “ blessed exalted (> 2) and glorified (+ and almighty 3)” 
arm}: 2 3 | yl >025 | 43 >g19* | καὶ τὸ κρατοσ] παντοκρατοροσ & 
(cf arm’) : >arm!24 « [ των αἰωνων >arm? Tyc | αἰωνων AX 
025. 104. 172. 201. 205. 250. 2018. 2050 alP Or® Pr gig vg 512 
arm!-+¢ ; +auyv 046. 21 (— 205. 2050). 2037. 2038. 2067 al™ 
armé eth |. 

14. x. τ᾿ τεσσ. ζωα ελεγ. ἀμὴν >920. 2040 | τα >205. 620 | 
τεσσερα A 2020 : τεσσαρα καὶ 025. 046 min?! Or® | eXeyov AN 025. 
I. 35*. 104. 205. 620. 632. 9019. 2015. 2018. 2019. 2020. 2023**. 
2036. 2037. 2038. 2050. 2067 al Or® Pr gig vg 52 arm : eAeyev 
172. 250 : Aeyovta 046. 18. 35**. 175. 325. 337. 380. 456. 


272 ἈΑΠΟΚΑΛΎΨΙΣ IQANNOY [vVI. 1-2. 


CuaPTerR VI. 


1. Kai εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων, 
καὶ ἥκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῷων λέγοντος ὡς φωνὴ βροντῆς 
ἜΡρχον. 

2. καὶ εἶδον καὶ ἰδοὺ ἵππος λευκός, 

ew , 4:5 δ᾽. Ονὖἶὰ ” , 
καὶ 6 καθήμενος ἐπ᾽ αὐτὸν ἔχων τόξον, 
καὶ ἐδόθη αὐτῷ στέφανος, 

\ 36 ~ ,¢ ΄ 
καὶ ἐξῆλθεν νικῶν καὶ ἵνα νικήσῃ. 


468. 617. 1849. 1934. 2004 51 (bo) | αμην AX ο25. 1. 35*. 69. 
314. 2015. 2019. 2020. 2036. 2037. 2038. 2050. 2067 Or® bo 
sa : To ἀμὴν 046. 21 (—35*. 920. 2020. 2040. 2050). 250 al™ | 
kaw? >arm | oc] Ἐεικοσι τεσσαρεσ Pr vg" | ἐπεσαν AN 02 Men 2 
104. 110. 172. 250. 337. 429. 468. 620. 2018. 2019. 2023. 2050. 
2067 al Or* : emecov 046. 21 ( -- 337. 468. 620. 2050). 2037. 
2038 al™ : + ενωπίον αὐτου arm} 2-3-4 | ἐπεσαν και >eth | mpoce- 
κυνησαν] +viventem in saecula saeculorum Pr vg?: + avrov arm! |. 
1. kat] pera ταυτα bo | edov >Pr eth | ore ANC 025. I: 
104. 205. 314. 620. 1957. 2020. 2023. 2036. 2037 al Pr gig 
s arm* bo : or 046. 20 ( — 205. 620. 2020). 250. 2067 alP™ Or® 
vg arm : >2038 | ηνοιξεν] ἡνυξεν & | μιαν >1 | ex των extra 
ANC 046. 20 (-205. 325. 456). 250. 2037. 2067 alP™ Or 
Pr gig vg 5 arm? 8.6 eth : erra> 025. I. 205. 314. 325. 456. 
2015. 2016. 2023. 2038 al arm? bo sa | σφραγιδων >* (suppl. 
X°) καὶ» 620 bo 88 | ἐνοσ ex>1957: ενοσ > 920. 2040: 
εξ ενοσ arm* : ex>N* 468 | λεγοντοσ] λεγοντων 8 : > arm | 
wa φωνὴ Bpovrnc> Pr eth | φωνη AC 046. 20 (— 468. 919. 920. 
1849). 250. 2037 alP™ Or® bo : φωνὴν & 506. 919. 1957 gig vg 
arm : φωνησ 025. I. 314. 2016. 2038. 2067 : φωνῇ 104.- 172. 
468. 920. 1849. 1955 | βροντησ)] Bpovrwy 51] : +Xeyovroc A : 
Ἔ λεγουσαν arm | epxov AC 025. 1. 35. 60. 82. 94. 241. 432. 
1957- 2015. 2019. 2020. 2023. 2037. 2038. 2041 Or® vg**8" bo 
Sa : epxov ante wo φων. Bpovr. 2036 : ἐρχομαι arm! 2: 8. « ; epyou kat 
We τὲ 046. 20 (— 35. 2020). 61. 104. 110. 172. 20%. 250. 314. 
385. 498. 522. 1955. 2016. 2018. 2067 Pr gig vg4-f8"-¥ 5 eth |, 
2. kat ειἰδον >046. 20 (—35. 205. 468. 620). 250 al™ Or® 
Tyce Pr vg fe": pr καὶ yxovoa s! | xa! > bo | er avrov] ex 
avrw 1. 61 (?). 2037* | exwv] habebat vg arm : tenebat Pr | rofov] 
sagittam Pr | εξηλθεν] εἐπηλθεν Or® : >arm®| νικων καὶ wa 
νικησὴ]} ut vinceret et victor exiit Pr | νικων pr o A arm?4 
και wa wKnon| και ενικησεν & bo sa: kK. wa νικήσει 1. 2023. 
2038 : κι wa νικησὴ (-σει 2019) καὶ ενικηῆσεν 2017. 2019 : kK. 
evixnoev κι. wa νικησὴ 51 : νικων Kat >eth | kar? > 506 vg gig 582 
arm |. 


VI. 8-5.] ἈΠΟΚΑΛΎΨΙΣ IOQANNOY 1273 


3. Καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν δευτέραν, ἥκουσα τοῦ 
δευτέρου ζῴου λέγοντος Ἔρχου. 
4. Καὶ ἐξῆλθεν ἄλλος ἵππος πυρρός, 
καὶ τῷ καθημένῳ ἐπ᾽ { αὐτὸν t Γἐδόθη αὐτῷ | λαβεῖν τὴν εἰρήνην ἐδόθη 
ἐκ) τῆς γῆς, 
καὶ ἵνα ἀλλήλους σφάξουσιν, 
καὶ ἐδόθη αὐτῷ μάχαιρα μεγάλη. 
5. Καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τρίτην, ἤκουσα τοῦ τρίτου 
ζῴου λέγοντος “Epxov. 
καὶ εἶδον, καὶ ἰδοὺ ἵππος μέλας, 
καὶ ὃ καθήμενος ἐπ᾽ αὑτὸν ἔχων ζυγὸν ἐν τῇ χειρὶ αὐτοῦ. 


3. ἡνοιξεν] ἡνυξεν & | τὴν σφραγιδα τὴν δευτεραν ANC 025. I. 
172. 205. 250. 314. 424. 2018. 2023. 2038 Tyc Pr gig vg arm 
: τὴν δευτεραν σφραγιδα 046. 20 (— 205). 2037. 2067 alP! Or? | 
epxov AC 025. 046. 20 (—205. 386. 468). 1. 61. 69. 82. 104. 
II0. 314. 336. 385. 498. 522. 1955. 1957. 2015. 2016. 2019. 
2023. 2037. 2038. 2041 al™ Or® vg s bo sa : ἐρχομαι arm : 
epxov και te ἐξ 141. 172. 201. 205. 250. 386. 424. 468. 1918. 
2018. 2022. 2067 Tyc Pr gig νρ &™-¥ eth |. 

4. και εξηλθεν] και (ε)ιδον και cov (x. Wov>bo sa) εξηλθ. καὶ 
250. 424. 2018. 2067 bo sa|add\oo>Tyc 51 arm? bo sa | 
πυρροσ NC 35. 175. 201**. 241. 242. 325. 429. 456. 468. 498. 
617. 1849. 1934. 1955. 1957. 2023**. 2024. 2037. 2041. 2067 
al™ Tyc Pr gig vg s arm*¢ : rupoo A 025. 046. 1. 18. 61. 
6m £04.) T10, 172. 20%". 205. 250. 314. 2527... 380. 590. 620, 
632. 919. 920. 2004. 2020. 2038. 2040 Or® | τω καθημενω] 
pr ev A | er avrov ANC 025. 046. 20 (-- 18). 250. 2037**. 
2038 alP™ Or® : er αὐτῶ I. 18. 172. 2015. 2037*. 2067 alP : 
super eum Tyc Pr : super illum gig vg | avrw N*C 025. 046. 
21 Or® vg 5 arm bo sa eth. The avrw should stand in the 
text : cf. 2737-6 31221 Jt should be restored (?) in 21° : > 
Ax® 2016 Tyc Pr gig | AaBew >arm** | ex tye yno NC 025. 
046. 20 (— 205. 620). 250. 2037. 2067 alP™ Or® Tyc Pr gig vg 
5 eth: ΣΝ ex >A 104. 205. 209. 336. 620. 1918. 2038 : azo 
Tmo yno τ. 2019 al? και wa ANC 025. 1. 35%. 172. 205. 250. 
2018. 2019. 2020. 2038 al Or® Tyc Pr gig vg 52 : καὶ Σ» οδ46. 
20 (—35*. 205. 2020). 2037. 2067 alP™ s! bo | σφαξουσιν AC 
1849. 2019 : σφαξωσι(ν) & 025. 046. 20 (— 1849). I. 250. 2037. 
2038. 2067 alP! Or’ | μαχαιρα peyady|~ A bo sa eth |. 

5. ἡνοιξεν] ἡνυξεν & : ἠνοιγη 51 τὴν σφραγιδα την τριτην] τὴν 
τριτ. σφραγ. τ. 2019. 2020 al: ἡ σφραγισ ἡ τριτη 51 | nova] ειδον 
bo [ερχον AC 025. 1. 35. 60. 91. 104. 241. 336. 432. 620. 
1918. 1957. 2020. 2023. 2036. 2037. 2038 Or® gig vg* f8* 51 
bo : +xar We & 046. 20 (-- 35. (620). 2020). 61. 69. 110. 172. 
181. 201. 250. 314. 385. 498. 522. 1955. 2016. 2018. 2067 Pr 

VOL. 11.—18 


274 ATIOKAAYWIS, IQANNOY [VI. 6-8. 


\*# e Ν > , - σὺν. , ΄ 
6. καὶ ἤκουσα ὡς φωνὴν ἐν μέσῳ τῶν τεσσάρων ζῴων λέγουσαν 
Χοῖνιξ σίτου δηναρίου, 
Cal 4 - ’ 
καὶ τρεῖς χοίνικες κριθῶν δηναρίου, 
ἈΝ ΡΝ Ν Ἀ ᾿ ᾿ς 8 , 3 
καὶ τὸ ἔλαιον καὶ τὸν οἶνον μὴ ἀδικήσῃς 
,g Ν by) τὸ “ ’ ¥ Ν Lol 
7. Καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τετάρτην, ἤκουσα φωνὴν τοῦ 
” 
τετάρτου ζῴου λέγοντος ἔρχου. 
Ἂ ὉΡΑ͂Ν Sr. a ὯΝ , 
8. καὶ εἶδον καὶ ἰδοὺ ἵππος χλωρός, 
ἊΨ ΩΝ θ , 3 4, 3 ~ Si @ 1e , 
καὶ 6 καθήμενος ἐπάνω αὐτοῦ ὄνομα αὐτῷ 6 Pdvaros.(a) 
λα / > Lo eee , . 4 Ν , “ ~ 
καὶ ἐδόθη αὐτῷ ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς.(6) 
(a) Here follows an interpolation: καὶ ὁ ἅδης ἠκολούθει μετ᾽ αὐτοῦ. 


(6) Here follows an interpolation: ἀποκτεῖναι ἐν ῥομφαίᾳ καὶ ἐν λιμῷ καὶ 
ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς. 


vg* dev 52 > δὲ eth | καὶ εἰδον >046. 20 ( -- 35. 205. 468**. 
620). 61. 69: 10. 172... 181.° 20: 314. 498. 506. 517. 522. 
1955. 2016. al? Or® gig vg 48". sl eth | καὶ ov >Pr arm! 
eth : kat>bo | ἱπποσ] pr αλλοσ arm! : pr καὶ εξηλθεν eth | 
pera] μεγασ 919. 2020* | ex avrov] ἐπ avtw I. 2037. 2067 alP 
| exwv] habebat Tyce Pr vg arm |. 

6. wa φωνην ANC o25. 35%. 181. 314. 2038 Or® gig vg: 
wo >046. 20 (—35*). 250. 2037. 2067 alP! Pr 5 arm bo 
sa eth | ev μεσω] ἐμμεσω AC : ex μέσου s! : μεσον 35. 205 | 
τεσσαρων] δ΄ 35 : >s! arm! | ζωων] + wo φωνὴν aerov bo eth 
| Aeyovoay] Aeyovrwy gig vgl*& arm | χοινιξ] σχοινιξ g20 | 
dnvapiov!|+evor Pr gig vgt| κριθων ANC 025. 1. 181. 205. 
2036. 2038. 2067 52 : κριθησ 046. 21 (-- 205). 250. 2037. 
al?! Or® s! δηναριου2] pr του A : +evoo Pr vgt : >69. 181 | 
και] το δὲ bo sa| και To ἐλαιον καὶ Tov owov]~ 2019 Tyc Pr 
vg st eth | αδικησησ] αδικησισ 025 : αδικηθησονται arm! |. 

7. τὴν σφραγιδα την τεταρτην] τὴν τεταρτην σφραγιδα 2020. 
2038 : τὴν σφραγ. τ. δ΄ 35 | ἠκουσα)] pr καὶ 325. 456 | φωνὴν 
AN I. 35. 1957. 2015. 2019. 2023. 2036. 2037. 2038 alP Or’ 
vg 51 eth : pr τὴν 205 : φωνὴησ 2067 : >C 025. 046. 20 
(—35. 205). 250 alP™ Pr gig 5852 arm bo sa| του reraprov 
ζωου] to τέταρτον ζωον C : teraprov>s! | epyov AC o25. 1. 
104. 620. 632**. 1957. 2015. 2019. 2020. 2023. 2036. 2037. 
2038 alP Or® vg**& 51 bo sa arm* : καὶ te δὲ 046. 20 
(-- 620. 632**. 2020). 250. 2067 alP™ Pr gig vg" 4¥ 58; + we 
eth : ἐρχομαι arm |. 

8. και evdov > 046. 20 (— 35. 205. 386. 468**. 620. 632**), 
69. 250. 314 al™ Or® gig vg" arm! eth | καὶ wWov>Pr 5] 
eth : και >bo : wWov >arm? | ἱπποσ] pr καὶ εξηλθεν eth | irre 
χλωροσ] ἱππὸν xAwpov Pr s! | xAwpoa] λευκοσ 920. 2040 : pallidus 
Tyc gig vg (Pr) : “reddish” arm? | 0 καθημενοσ] o>C | exavw 
ae avtov >C 025. 1. 181. 205 | avrw|+yv Tyc Pr : avrov 
51 | 0 θανατοσ 025. 046. 20 (—35. 920. 2040). 250. 2037. 2038, 


VI. 9-10.] ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ 275 


9. Καὶ ὅτε ἤνοιξεν τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ 
, Ν Ν a 2 iA Ν Ν , A a A 
θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων διὰ τὸν λόγον τοῦ θεοῦ Kai 
διὰ τὴν μαρτυρίαν ἣν εἶχον. 
SF, ~ 4 , 
10. καὶ ἔκραξαν φωνῇ μεγάλῃ λέγοντες 
Ἕως πότε, ὁ δεσπότης 6 ἅγιος καὶ ἀληθινός, 
ov κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν 
ἐκ τῶν κατοικούντων ἐπὶ τῆς γῆς; 


2067 8]Ρὶ Ort Mt 87 Ors: o>NC 35. 336*. 432. 920. 2023. 2040. 
2041 : ο αθανατοσ A | oadna| infernus Tyc Pr vg*:!¥ : inferus 
vg**s : “all Amenti” bo [ἠκολουθει RC 025. 046. 20 ( -- 35). 
250. 2067 alP™ Or® Tyc Pr gig vg arm! #44 ; ακολουθει τ. 35. 
1957. 2015. 2023. 2036. 2037. 2038. 2041 s| per avrov AC 
025. I. 35. 104. 498*. 620. 1957. 2015. 2023. 2036. 2037. 2038 : 
pet avtov 52 : avtw 8 046. 20 ( -- 35. 620) alP™ Or® Tyc Pr gig 
vg 51 : αὐτοισ (also τισιν)ὺ Or’ "17 | εδοθη avtw 046. 20 (— 35. 
468). 250 alP™ Or® Pr gig vg 51:3 arm bo sa eth : εδοθη avrow 
ANC 025. 1. 35. 468*. 2015. 2023. 2036. 2037. 2038. 2067 al? | 
To τεταρτον] Ἐμεροσ 452. 2015. 2019. 2036. 2037 : quattuor 
partes vg | ev θανατω] ev >325 : ev τη θλιψει bo | ὑπο των θηριων 
To TeTaptov των θηριων A |. 

9. τὴν πεμπτην σφραγιδα] AC 025. 046 al : την σφραγ. τὴν ε. 
N* Tyc vg° : τὴν ε. σφραγ. 8° 35 : την σφραγ. τ. πεμπτὴν 61. 69 
51.2. arml-#2 | tov θυσιαστηριου]ξ του θεου Tyc Pr Cyp | των 
ἐσφαγμενων AC 046. 20 ( -- 35. 205. 920). 250. 2037 al?! Tyc Pr 
gig Cyp vg 52 eth: pr των avOpwrwv & 025. 1. 35. 60. 181. 
205. 209. 432. 1957. 2019. 2023. 2038. 2041. 2067 bo sa : 
tao ἐσφαγμενασ 5} : των εσφραγισμενων 104. 218. 336*. g20 Or? | 
δια tov Aoyor| pr δια τον θεὸν καὶ arm! | da? >A Pr gig Cyp 
bo sa | μαρτυριαν AXC 025. I. 241. 632**, 2015. 2019. 2036. 
2037. 2038 Pr gig Cyp vg bo : εκκλησιαν 2020 : +7Tov αρνιου 
046. 20 ( — 632**. 2020). 2067 alP™ Or* s? : +Incov s! : + Incov 
Χριστου 172. 250. 424. 2018 : + αὐτου Pr Cyp arm?-?-3 eth | nv 
εἰχον N°] nv exxov N* |. 

10. expagav ANC 046. 20 (—35*. 205. 632**. 2020). 250 
alp™ Pr Cyp bo: ἐκραζον 025. 1. 35*. 205. 632**. 2016. 2019. 
2020. 2036. 2037. 2038. 2067 Or® gig vg s: εἰπὸν arm) 2 34 [φωνὴ 
peyakn ANC 025. I. 35. 104. 205. 385. 620. 632**. 2020. 
2037. 2038. 2067 al™ Or® Pr gig vg Cyp 5 (arm) bo : φωνὴν 
μεγαλην 046. 20 (-- 35. 205. 620. 632**. 2020). 250 alm 
| αληθινοσ)] pr o 1. 172. 429**. 468. 620. (2018). 2037. 2067 | 
εκδικεισ] εκδικησεισ & | ex Tov ANC 046. 20 (—35*. 205. 468. 620. 
2020). 250 alP™ Or® : απὸ των 025. 1. 35*. 104. 205. 468. 620. 
2015. 2018. 2023. 2037. 2038. 2067 alP : και των 2020 | em Tyo 
γησ] in terris Pr Cyp |, 


276 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [VI. 11-12. 


II. καὶ ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή, 
καὶ ἐρρέθη αὐτοῖς ἵνα ἀναπαύσονται ἔτι χρόνον μικρόν, 
ἕως πληρωύῶσιν καὶ οἱ σύνδουλοι αὐτῶν καὶ οἱ ἀδελφοὶ αὐτῶν 
οἱ μέλλοντες ἀποκτέννεσθαι ὡς καὶ αὐτοί. 

12. Καὶ εἶδον ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν ἕκτην" 

καὶ σεισμὸς μέγας ἐγένετο, 
καὶ ὃ ἥλιος ἐγένετο μέλας ὡς σάκκος τρίχινος, 
καὶ ἡ σελήνη ὅλη ἐγένετο ὡς αἷμα" 

11. εδοθη... στολη λευκη] εδοθησαν . . . στολαι λευκαι Pr vg 
(Cyp) arm! [αὐτοισ exagtw ANC 025. 35. 61. 69. 104. 205. 250. 
468. 620. 632**. 1957. 2018. 2019. 2020. 2023. 2036. 2067 al? 
arm‘ bo : eis singulis Pr gig Cyp: illis singulae vg : αὐτοισ >82. 
QI. 93. 181 : exacrw>046. 20 (—35. 205. 468. 620. 632**. 
2020) al™ Or® arm} 3:8: α ; εκαστω αὐτων (~2037) 2015. 2037 5 
eth | eppeOn] epeOn & 35. 241. 522. 620. 632 : εἐρρηθη 172. 242. 
250. 1957. 2018. 2024. 2039 : εδοθη 2038 | avrow >s! | avarav- 
σονται A 025. 046. I. 104. I10. 522. 620. 2015. 2019. 2036. 
2038 al? : αναπαυσωνται XC 20 ( -- (20). 250. 2037. 2067 alPl 
: avarvevowvtat 69** : αναπαυσασθαι Or’ | ere (επι &) χρον. μικ. 
NC 025. 1. 18. 205. 632**. 2015. 2036. 2037. 2038. 2067 vg s? 
bo sa : χρονον ert μικρον A : ert xpovoy 046. 20 ( -- 18. 205. 325. 
456. 632**. 2020). 250 alP™ : ere τινα Xpov. μικ. 2020 : ETL μικ. 
xpov. 241. 2019 eth : ewo Katpou xpov. μικ. 51 : χρονον 325. 456: 
puxpov Or® : ere μικρὸν gig : μικ. ere xpov. Cyp : xpov. μικ. arm 
| ewr] Του 1. 18. 35. 205. 1957. 2015. 2019. 2023. 2036. 2037. 
2038. 2041. 2067 al? | πληρωθωσιν AC 385 gig vg 5 arm bo eth 
: rAnpwcwor(v) & 025. 046. 20 ( — 620. 632. 2040). I. 250. 2037. 
2038. 2067 al?! Or® : πληρωσουσι 620. 632. 2015. 2016. 2019. 
2036. 2040 : impleatur numerus Cyp|xae οἱ συνδουλοι > 
2019 : και > 046 Cyp vg bo| καὶ ao αδελῴφοι] και» 386 | 
ot μελλοντεσ ANC 025. 35. 205. 620 Or® vg sl}? bo : pr και 
046. 20 (— 35. 205. 620). 2037 al™ (Cyp) | οἱ μελλ. αποκτενν.] 
qui occidentur gig | ἀποκτεννεσθαι ANC 35. 82. 93. 94. 175. 
205. 241. 250. 325. 337- 456. 617. QI19. 920. 1955. 2004. 
2018. 2024: +vum αὐτων X* (del. N°) : αποκτενεσθαι 18. 42. QI. 
104. 110. 172. 242. 385. 386. 468. 506. 620. 632. 1849. 1934. 
2015. 2016, 2017. 2019. 2023. 2024. 2036. 2039. 2040. 2041 : 
αποκτεινεσθαι 025. 046. τ. 61. 69. 336. 429. 498 Or® (vel— reveo Gat) 
: αποθανειν arm | wo και avrot| kat >385. 2020 : exemplo 
ipsorum Cyp |. 

12, εἰδον >18. 94. 141. 385. 429. 522. 1849. 1955. 2039. 
2040 Tyc eth | ore nvogev] ore ενυξεν x* (ηνυξεν &°) : pr καὶ 025. 
I. 35**. 42. 61. 69. 181. 205. 209. 432. 468. 1957. 2019. 2023. 
2041 Pr | τὴν σφραγιδα τὴν exrnv] τὴν ext. σῴφραγ. Pr Tyc | 
σεισμοσ) pr tov A vg’ : φωσ s! | μεγασ eyevero RC 025. 046. 


VI. 18--15.]} ΑΠΟΚΑΛΎΨΙΣ IQANNOY 277 


13. καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσαν εἰς τὴν γῆν, 
ε aA / Ν 3 rd 2 A 
ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς 
ὑπὸ ἀνέμου μεγάλου σειομένη" 


14. καὶ 6 οὐρανὸς ἀπεχωρίσθη 
ὡς βιβλίον [{ ἑλισσόμενον FT}, 
καὶ πᾶν ὄρος καὶ νῆσος ἐκ τῶν τόπων αὐτῶν ἐκινήθησαν. 
15. καὶ οἱ βασιλεῖς τῆς γῆς καὶ οἱ μεγιστᾶνες καὶ οἱ'χιλίαρχοι καὶ 
οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πᾶς δοῦλος καὶ ἐλεύθερος ἔκρυψαν 
ἑαντοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτρας τῶν ὀρέων. 


20. 250. 2037. 2038. 2067 al?! Or® Pr arm? : ~ A 2016 Tyc 
gig vg arm‘ | eyevero μελασ AC 025. I. 35. 205. 2015. 2019. 
2020. 2036. 2037. 2038. 2067 Tyc Pr gig vg arm* : ~& 046. 
20 (—35. 205. 2020). 61. 69. 104. 110. 172. 201. 250. 314. 498. 
522:s2955- 1957. 2016. 2018. 2023. 2041 al? Or | ao .. ' 
τριχινοσ >eth | σακκοσ] ασκοσ s! ἡ ceAnvn ολη ANC 046. 20 
(-- 35. 205). 2067 alP™ Ors Tyc (gig) vg 51- 2 bo eth : “the moon 
wholly”: arm? * ®¢::oAn >025..\1. 35. 172. 205.\ 250. 1957. 
2018. 2023. 2037. 2038. 2041. 2067 Pr sa| wo ama] ao ama 
1934 : wr > Pr gig arm |. 

18. tou ουρανου] του θεου A: >Tyc Pr vgt! : de coelo (post 
ἐπεσαν pon gig bo eth) gig arm bo eth | ἐπεσαν ANC 025. 1. 
104. 337. 429. 2015 alP Or® : εἐπεσον 046. 20 ( -- 337). 250. 
2037. 2038. 2067 al™ arm#: “were shaken down” arm?! 2 34 | εἰσ 
τὴν γὴν) exe τὴν γὴν & 241. 468**. 2038 51 : super terram vg 
arm# (bo) : >gig | συκη] Ἐ σειομενη (Tyc) [βαλλει AC 025. 046. 
35- ‘61. 69. 2019. 2023. 2037. 2038. 2067 Tyc Pr gig vg 
arm‘ : ἀποβαλλει 2015. 2036 : βαλει τ : βαλλουσα & 18. 172. 
205. 250. 336. 429. 468. 498. 620. 1918. 2039 Or®s : βαλουσα 
20 (— 18. 35. 205. 468. 620. 2020). 42. 93. 94. 141. 201. 209. 
218. 241. 242. 385. 424. 452. 506. 517. 522. 1955. 2016. 2017. 
2021 alP : αποβαλουσα 2020 | vo] απο & 69. 2016** | ἀνεμου 
μεγαλου AXC 046. 20 (—35. 205). 250 al™ Or® Pr gig vg 
>~ 025. I. 35. 2015. 2037. 2038. 2067 : peyaXou>Tyc : ὑπο 
pey. σειομενηὴ avenov 205 | σειομενηὴ] σαλευομενηὴ A 181 : σειο- 
μένου 456 |. ; 

14. o >1 [απεχωρισθὴ] >arm! 234 bo : ετακη 51 arm! : e- 
λιχθη eth | wa βιβλιον] και wo βιβλια 51 | ελισσομενον AC 046. 35. 
69. 82. 104. 250. 337. 468. 2023*. 2040 al™ Or® Tyc Pr gig vg 
s* bo eth : εἰλισσομενον 025. 1. 2019. 2023**. 2036. 2037. 2038 : 
ελισσομενοσ ὃὲ 20 (—35. 337. 468. 632. 2040). I110.°314. 1957. . 
2016. 2067 alP : εἰλισσομενοσ 632 : ελισσοιται s! : εἰλιχθη arm 
bo [νησοσ] νησσοσ C 046 : βουνοσ &: insulae Tyc Pr vg : pr 
maga Ss! bo sa| αὐτων > | εκινηθησαν N*C 025. 046 min?! : 
εκινησαν &* : απεκεινῆσαν A : εἐσαλευθησαν 920. 2040 |. 

15. xa? >A | χιλίαρχοι. . . πλουσιοι]“- 1. 2019. 2020. 2038 


Καὶ μετὰ 


278 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ΓἹ. 16-VII. 1. 


16. καὶ λέγουσιν τοῖς ὄρεσιν καὶ ταῖς πέτραις 
Πέσατε ἐφ᾽ ἡμᾶς καὶ κρύψατε ἡμᾶς ἀπὸ προσώπου τοῦ καθη- 
μένου ἐπὶ τοῦ θρόνου 
καὶ ἀπὸ τῆς ὀργῆς τοῦ ἀρνίου, 
17. ὅτι ἦλθεν ἡ ἡ ἡμέρα ἡ μεγάλη τῆς ans αὐτοῦ, 
καὶ τίς δύναται σταθῆναι; 


alP | καὶ οἱ ἰσχυροι >I. 181. 2019. 2038 : οἱ» δὲ 2024. 2040 | 
και εἐλευθεροσ AC 046. 20 ( -- 35. 205. rates 250 alP™ Or® Pr 
gig vg 5 : και πασ ελευθεροσ N° 025. 35. 205. 1957. 2015. 
2020. 2023. 2037. 2038. 2041. 2067 : See arm* : Kat παντεσ οἱ 
ελευθεροι arm* bo | πετρασ] οπασ arm bo |. 

16. και λεγουσιν] dicentes Pr : καὶ εἰπὸν arm! 3. 8. α | row 
opecw και Taio πετραισ᾽ ~ bo arm* : >Tyc : καὶ rao πετραισ > 
arm! * | πεσατε A 025. 104. 2015. 2036 Or® : πεσετε C 046. 20 
I. 250. 2037. 2038. 2067 al?! : πεσεται N | κρυψατε] κρυψεται καὶ 
: Κρυψετε 385* | aro tpocwrov. . . του apviov >arm* | του καθη- 
pevov . .. Tyo opyno >s! | em του θρονου AC 025. 1. 35. 69*. 
104. 205. 241. 468. 632. 1957. 2015. 2019. 2020. 2023. 2036. 
2037. 2038. 2067 al™ Or® : ext τω θρονω 8 046. 20 ( -- 35. 205. 
468. 632. 2020). 250 al™ ; supra sedem gig : super thronum 
(Pr) vg | azo? x°] ἐπι N* |. 

17. or. >Or®. ἢ ἡμέρα ἡ μεγαλη Tho opyno αὐτου] ἡ μεγαλη 
Tyo οργὴσ αὐτου ἡμερα 18 | 4! Σ- 2004. 2020 | ἢ μεγαλη > 69. 325. 

456. 517 | αὐτου A 025. 046. 20 ( — 2020). 250. 2037. 2038. 2067 
al?! Ors Pr arm! 2% «bo : avrwy NC 2020 gig vg 5" 2 arm! sa | 
orabyvat] σωθηναι 141. 242. 617. 1934 : στῆναι 250. 429. 2018. 
201g : +ante illum Pr arm?-? bo |. 


CuaPTeR VII. 


. "Mera! τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶτας ἐπὶ τὰς τέσ- 
σαρας γωνίας τῆς γῆς, κρατοῦντας τοὺς τέσσαρας ἀνέμους τῆς γῆς, 
ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπί 


1. pera AC Or® Pr gig vg sa: pr καὶ & 025. 046. 21. 250. 
2037. 2038. 2067 alP! s arm® (bo) eth | rovro ANC 046. 21 
(- 205. 468. 920. 2040). 250 alP™ Or’ 5 arm eth : ravta o25. 
I. 61. 205. 241. 468. 920, 2015. 2019. 2036. 2037. 2038. 2040. 
2067 Pr gig vg bo| τεσσαρασὶ C 025. 046. 21 (— 35. 866) 
Or® : τεσσαρεσ A : 5 καὶ 35. 866 | emt] per Pr | τεσσαρασ ANC 
046. 21 (- 35) Or® : τεσσᾶρεσ 025 : δ΄ 35 | κρατουντασ] pr και 
337 5 arm! α | κρατουντασ. . . ἀνεμουσ τ. ad >eth | τεσσαρασϑ 
XC 025. 046. en 35) Or8 :τεσσαρεσ A: δ΄ 35 | τησ γησ > 2020. 
2037 s! bo sa| πνεη] mvevon & 172. 205. 250 : mveet 2019. 


VII. 5.4. ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ 279 


ΓῚ τι] δένδρον ἦ. 2. καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸ πᾶν 
Γἀνατολῆς᾽ ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ "ἔκραξεν" ἀνατολῶν 
φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν ἔκραζεν 
γῆν καὶ τὴν θάλασσαν, 3. λέγων Μὴ ἀδικήσητε τὴν γῆν "unre! τὴν καὶ 
θάλασσαν μήτε τὰ δένδρα, ἄχρι σφραγίσωμεν τοὺς δούλους τοῦ θεοῦ 
ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν. 

4. Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων᾽ ἕκατον τεσσα- 
ράκοντα τέσσαρες χιλιάδες ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν 
Ἰσραήλ. 


(ΟΓ) : eon 920. 2040: flarent Pr νρῖ᾽ bo | ἀνεμοσ] pro C 61. 
69. 506. 522. 632%. 10: 920. 1955. 2040 : >Pr vg" arm?: 
ou ἀνεμοι bo | em tye yno >A : in terris Pr | ext τὴσ θαλασσησ] 
myo >A : Ἔμητε emt των Totapwv bo | em τι δενδρον C 046. 21 
(— 35. 205). 250 alP™ Or® (Pr gig vg) : em παν δενδρον & 025. 
1. 35-205. 1057. 2615. (2019. 2023. 2030. 2037. 2028. 2041 5]: 
emt δενδρου A : emt (τα) δενδρα s?* arm bo eth |. 

2. addov ayyehov] ~ 42. 325. 456. 468. 620. 866. 1934. 1957. 
2036 : αλλον >Pr | addov . . . αναβαινοντα] Kor aveBn αλλοσ 
ayyeAoo eth | αναβαινοντα] avaBavta 1 bo  ανατολησ NC 025. 
046. 21 (—18). 250. 2037. 2038. 2067 al?! Or’ 52; avarokwy A 
18. 2039 (s!) | σφραγιδα et N°] σφαγιδα N* | θεου] pr tov 325. 
456. 468. 620. 866 | ζωντοσ] pr του 468 | expagey NC 046. 21. 
250. 2037. 2038 al?! Ors Tyc Pr gig vg 5 arm bo : expagev 
A 025. 2067 | φωνη peyarn] φωνὴν peyartn 866 | τεσσαρσιν et 
N°] τεσσαρεσ N* : δ΄ 35 | ayyeAow] ζωοισ arm | oo εδοθη] 60 
quod datum esset Pr | αὑτοισ > 35. 336. 337. 2015. 2023. 2036. 
2037 gig vg | αδικησαι] ἀπολεσαι arm! 3: ¢ |, 

8. λεγων] +avroo Pr bo eth | αδικησητε] αδικησεται καὶ : 
Ἔμητε Or *° | pyre τὴν θαλασσαν C 025. 046. 21 ( .- 866. 
2020). 250. 2037. 2067 alP! Or™™*® ; μηδὲ την 6. & 866. 2038 : 
και τὴν θ. A 432. 452. 2020. 2021 Or® bo sa | μητε3] unde καὶ 866 
| axpe (-o8) ANC 025. 1. 35. £81. 2038 Orl?*® : ἀχρισ ov 
046. 21 (—35). 250. 2067 alP! Or® : αχρισ av 94. 2015. 2036. 
2037 : wa arm | σφραγισωμεν] σφραγισομεν 337. 2016. 2020. 
: “1 shall have sealed” arm! : σφραγισητε bo : σφραγισθωσι eth 
| npwv > 241. 2015. 2039. 2040 Tyc s! bo sa eth |. 

4. καὶ ykouca . . . ἐσφραγισμενων >A | τον αριθμον >920. 
2040 | ἐσφραγισμενων] + ἐπι του μετώπου αὐτων bo | exarov .. . 
exppayirpevor > 18. 141. 385. 429. 919. 920. 1849. 2004. 2039. 
2040. 2067 | exatov τεσσ. τεσσαρεσ 025. 205. 386. 620. 866. 
1934 : ἑκατὸν και τεσσ. τεσσαρεσ C 82. 104. 172. 175. 250. 314. 
325. 337- 456. 468. 617. 632. 1957. 2018. 2041 : (exarov) ἐκατον και 
τεσσ. και τεσσαρεσ 498 (2020) : εκατον τεσσ. και τεσσαρεσ 69 : 
ρμ & 046. 1. 35 al™ ; εκατὸν τεσσεράκοντα (τεσσαρακοντα A) 
A*8 : «x. τεσσ. δ΄ A** | εσφραγισμενοι ANC 025. 1. 35. 


280 ΑΠΟΚΑΛΎΨΙΣ IOQANNOY [VII. 5-8. 


5%. ἐκ φυλῆς Ἰούδα δώδεκα χιλιάδες ἐσφραγισμένοι, 
ἐκ φυλῆς Ῥουβὴν δώδεκα χιλιάδες, (α) 
7. ἐκ φυλῆς Συμεὼν δώδεκα χιλιάδες, 
ἐκ φυλῆς Λευὶ δώδεκα χιλιάδες, 
ἐκ φυλῆς ᾿Ισσαχὰρ δώδεκα χιλιάδες, 
8. ἐκ φυλῆς Ζαβουλὼν δώδεκα χιλιάδες, 
ἐκ φυλῆς Ἰωσὴφ δώδεκα χιλιάδες, 
ἐκ φυλῆς Βενιαμεὶν δώδεκα χιλιάδες ἐσφραγισμένοι, 
, 5° ἐκ φυλῆς Tad δώδεκα χιλιάδες, 
6. ἐκ φυλῆς ᾿Ασὴρ δώδεκα χιλιάδες, 
ἐκ φυλῆς Νεφθαλὶμ δώδεκα χιλιάδες 
ἐκ φυλῆς Μανασσῆ δώδεκα χιλιάδες. 


(a) On the restoration of the original order of the text, see vol. i. 207 544. 


205. 632*. 2020. 2037. 2038 ΑἸ Or™5™- ml Tye Pr gig vg 
52 bo : εσφραγισμενων 046. 21 (— 35. 205. 632*. 2020). 69. 82. 
104. 201. 250. 314. 498. 2016. 2017. 2018. 2036 alP Or®: >s! 
sa: Ἔεπι τ᾿ μετώπων avtwv bo | vwv Ισραηλ] wwe >arm* 4 eth : 
Ἰσραηλιτων 52. 

5* >. ἐσφραγισμενοι ANC 025. 35. 468. 632. 2020 Or® Pr gig 
vg 52 : -pevat 046. 21 (—35. 468. 632. 2020). 82. 201. 314. 
385. 498. 1955. 2016. 2017 alP : -μενων 69. 104. 522 : >s! 
arm* * bo eth | Ῥουβην ANC 025. 046. 175 Or®: Povfw 61. 69. 
104. 201. 337. 498. 617. 919. 1955. 2004. 2015 : PovBu 1. 18. 
35- 93- 386. 456. 468. 620**. 632. g20. 1849. 2017. 2019. 2020. 
2036. 2037. 2038. 2040. 2067 : Ρουβειμ 60. gt. 172. 205. 385. 
1934. 2018. 2023. 2041 : PovBew 250. 2016 : Ῥουβημ 314. 325. 
506. 517. 620*. 866. 2024 : Ruben Pr gig vg : Roubén bo |. 

7. ex ud. Lup. δωδ. χιλ. > 172 | Λευι] Λευει δὲ : Λευι et 
Ισαχαρ ~ s! | Ισσαχαρ AX 025. 61. 104. 385. 522. 919. 1955. 
2017 alP Or® vg arm! 234 ; Ἰσαχαρ C 046. 21 ( -- 919) s! arm? | 
bo : Isachar Pr : Ysacar gig |. 

8. ex gud. ZaB. δωδ. χιλ. > 1849 | Ζαβουλων. . . Ιωσηφ] 
~ 1934 | Ιωσηφ. . . Βενιαμειν “- ἐξ 2015 | Βενιαμειν A 025. 920. 
2038 : Βενιαμιν RC 046. 21 (—456. 620. 866. 920) al?! Or’ Pr 
gig vg s bo: Βενιαμὴν 242. 456. 620. 866. 2017 | ἐσφραγισ- 
μενοι ANC 025. 35. 205. 468. 632. 2020 Or® gig vg s! bo: 
-pevat 046. 21 (-- 35. 205. 468. 632. g20. 2020. 2040) al™: 
> 920. 2040 Pr s? |. 

δὴ, ex gud. Γαδ. S08. χιλ. > & | Tad] Δαν 42. 325 (pr man. 
scripsit in marg.) 336. 456. 620. 866 : Aad 1 : Gath Pr |. 

6. ex gud. Ασηρ δωδ. χιλ. > Or® Νεφθαλιμ A 046. 61**. 69**. 
175. 214. 325. 429. 456. 617. 620. 866. 919. 920. 1849. 1955. 
2004 al vg: Nephtalim arm! 3: 3. α ; Neptalim Pr gig : Νεφθαλι 
xs: Νεφύαλιν C : Νεφθαλημ 69*. 201. 386. 517. 522 : Eph- 
thalim bo : Νεφθαλειμ 025. 1. 18. 35. 61%. 104. 172. 205. 241. 


VII. 9-10. ] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 281 


4 
9. Mera ταῦτα εἶδον, 
ν 9 , 4 a > A ιν > ν 297 
καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, 
ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, 
ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, 
Ἱπεριβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς 
χερσὶν αὐτῶν" 
Ν ’ὔὕ -“ 4 ’ 
10. καὶ κράζουσιν φωνῇ μεγάλῃ λέγοντες 
ε 4 ~ ne Lal 
H σωτηρία τῷ θεῷ ἡμῶν 
τῷ καθημένῳ ἐπὶ τῷ θρόνῳ 
καὶ τῷ ἀρνίῳ. 


242. 250. 337. 385. 468. 498. 632. 1934. 1957. 2015. 2016. 2017. 
2018. 2019. 2020. 2023. 2024. 2037. 2038. 2039. 2040. 2041. 
2067 al™ Or® | εκ dvd. May, dud. χιλ. > 620*. 866 | Μανασση 
8025. 21 (—175. 205. 620*. 866). τ. 250. 2067 al?! Or® Pr gig 
vg arm : Mavacoyv C : Μαννασσηὴ A : Mavacn 046. 175. 205. 
2037. 2038 5: Dan bo |. 

9. μετα] pr καὶ 51 arm! bo eth | καὶ ov δὲ 025. 046. 21. 
250. 2037. 2038. 2067 al?! Ors Tyc gig s?: >A Pr Cyp. vg 
51 bo sa: ἰδου >C | οχλοσ πολυσ NC 025. 046. 21. 250. 2037. 
2038. 2067 al?! Tyc gig 52 : πολυσ >Or®: oxAov πολυν A Pr 
Cyp vg s! bo | ov et 8°] oo N*: καὶ A | αὐτὸν ANC o25. 1. 61. 
69. 205. 2019 al? Or® 5 bo : >046. 21 ( -- 205). 104. 172. 201. 
241. 242. 250. 314. 385. 429. 498. 522. 1955. 1957. 2015. 2016. 
2017. 2018. 2023. 2024. 2037. 2038. 2039. 2041. 2067 alP Tyc 
Pr gig Cyp vg| εἐδυνατο ANC 046. 21 (—205. 2040) al?! ; 
ndvvaro 025. I. 61. 69. 172. 205. 241. 250. 2015. 2023**, 2037. 
2040. 2067 al™ Or’: δυναται 2038 arm‘ | ex παντοσ εθνοσ] εκ 
παντων εθνων Tyc gig vg arm**2| φυλων] φυλησ s! Pr Cyp | 
και λαων kat γλωσσων >eth | ἐστωτεσ AN 025. I. 35. 205. 1957. 
2004. 2019. 2023. 2024. 2037. 2038. 2067 alP 5 : ἐστωτασ 046. 
21 (— 35. 205. 2004. 2020). 250 al™ Or® : ἐστωτων C 2020: 
ἐστωτα 93. 1955 : stantes Pr gig Cyp vg| evwrov!] em A | 
περιβεβλημενουσ AN*C 046. 21 (—35. 205. 2040). 250 alPm 
gig : περιβεβλημενασ 242. 2040 : περιβεβλημενοι N° 025. 1. 35. 
205. 1957- 2015. 2019. 2023. 2037. 2038. 2067 al? Or Tyc ve: 
και περιβεβλημενοι 51 : et erant amicti Pr Cyp | dower AxeC 
025. I. 35. 104. 172. 205. 250. 2018. 201g. 2020. 2037. 2038. 
2067 alP gig vg arm : palmae fuerunt Pr Cyp : φοινικασ x* 
046. 21 ( — 35. 205. 2020). 61. 69. 201. 241. 242. 314. 385. 429. 
498. 522. 1957. 2015. 2016. 2017. 2023. 2024. 2039. 2041 al™ 
Or® : κιθαραι bo | εν taro xepow] pr σαν Pr gig Cyp |. 

10. και! >1. 2067 bo. κραζουσιν] κραζοντεσ 1. 2067 bo s!: 
expalov Pr gig Cyp vg arm | λεγοντεσ] pr καὶ 2067 s! : eAeyov 
arm! : καὶ eAefav arm? % +4 | τω θεω] του θεου A (in marg.) bo : 
θεω τ. 2037 (post tw καθ. ext τω Opov.) | τω καθημενω > N* 


282 ATIOKAAYWIS TOANNOY [ VII. 11-14. 


Ν , Lg ε ΄ , lal ld Ἀ lol 
11. καὶ πάντες οἱ ἄγγελοι ἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν 
lal U , \ oo” A 
πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου 
lal Ν ~ - 
ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ, 12. λέγοντες 
> /, Ὁ « » , As oe , NEE , 
᾿Αμήν" ἡ εὐλογία καὶ ἡ δόξα καὶ 7 σοφία 
, ‘ 
kal ἡ εὐχαριστία Kal ἣ τιμὴ καὶ ἣ δύναμις 
~ ~ “ ἣν - “ 
καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων [ἀμήν]. 
΄, φ lal / 
13. Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι Οὗτοι οἱ 
4 Ν Ν Ν ‘ ’ ee | 5 ’ὔ 4 
περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον ; 
Ἀ Ὑ to , , Ν “- Ν Piss 
14. καὶ εἴρηκα αὐτῷ Κύριέ pov, σὺ οἶδας. καὶ εἶπέν μοι 
Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆς θλίψεως τῆς μεγάλ 
bro ἐρχόμενοι ἐκ τῆς θλιψεῶς τῆς μεγαλῆς, 
καὶ ἔπλυναν τὰς στολὰς αὐτῶν, 
a 9 A 
καὶ ἐλεύκαναν αὐτὰς ἐν τῷ αἵματι τοῦ dpviov. 


(suppl. 845) : pr καὶ 51 | ἐπὶ tw θρονω AN*C 025. 31 ( -- 205. 468. 
632**. 2020). 250. 2067 al™ : ἐπὶ τοῦ Opovov N° 046. I. 104. 
205. 468. 632**, 2019. 2020. 2036. 2037. 2038 al™ Or*s? : super 
thronum Pr Cyp vg : supra sedem gig | tw ἀρνιω] του apyov 
No: te Tove awvac των αἰωνων aynv X* (del. &°). 

11. οἱ > ΝῈ (suppl. δὲ) ἱστηκεισαν AN {-- κισαν δὲ) 025 : 
εστηκισαν C : εἰστηκησαν 046. 104**. 919. 2017. 2018. 2036 : 
εἰστηκεισαν 21 (—205. 919). 250. 2037. 2067 al! Or® : εἰστη 
κεσαν I. 205 : stabant Tyc Pr gig vg arm bo | κυκλω] ενωπιον 
bo | ἐπεσαν ANC 025. 42. 181. 325". 337. 468. 517. 620. 866 
alP Or® : execov 046. 21 ( — 325*. 337. 468. 620. 866). 250. 2037. 
2038. 2067 al?! | evwriov . . . mpoowrov avtwv| ἐπὶ τ. προσ. 
αὐτων ενωπιον τ. θρον. bo sa eth | tov Opovov AXC 025. 35. 205. 
g20. 2020. 2037. 2038. 2040. 2067 al Or® Pr gig vg 5] 
arm? 32 bo : +avrov 046. 21 ( — 35. 205. 920. 2020. 2040). 250 
al s? | ἐπι ta προσωπα] ext tpoowrov 1. 2038. 2067 bo... Jae 
arm! | και προσεκυνῆσαν τω θεω >s! και ewecay . . . Aeyovtec | 
προσεκυνησαν ETL τ. προσωπα αὐτῶν EVWTLOV τ. θρονου του θεου 
λεγοντεσ eth |. 

12. αμην] pr αγιοσ αγιοσ αγιοσ 205 | ευλογια. .. δοξα] ~ 5] 
eth | καὶ ἡ σοφια >A arm* : ante ἡ doga pon 506 : post ἡ τιμὴ 
k. ἡ evxapiotia pon 2067 | ἡ ευχαριστια > X* (suppl. δὲ) | και 
ἢ τιμὴ >eth | καὶ ἡ ἰσχυσ >bo : καὶ ἡ χαρισ arm’? *4 ; καὶ 
ἢ εξουσια arm? | τω θεω] του θεου bo : tw κυρίῳ arm! : κυριω 
τω θεω arm | αμην >C 2015. 2019 Pr |. 

18. απεκριθη] + μοι Tyc gig : λέγει μοι arm! 5: 8. eth | ex > 
ἐξ 1957 | λέγων μοι > gig arm) 2%e eth : μοι >Tyc arm* | 
tag στολασ tao λευκασ)] τασ λευκασ στολασ 2015. 2036 | tac” 
>C τινεσ εἰσιν καὶ >eth : εἰσιν > 1. 181. 2038 | nA@ov| veniunt 
vet & arml 2 8a |, 

14. και >bo sa | εἰρηκα ANC 025. I. 205. 2015. 2019. 
2036. 2037. 2038. 2067 al? Or® : εἰπὸν 046. 21 ( -- 205). 250. 
alp™ ; dixi Pr gig Cyp vg : λέγω arm’ | κυριε pou NC 025. 046. 


VII. 15-17.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 283 


Ν a » ΕῚ » ’ cal , A ~ 
15. διὰ τοῦτό εἰσιν ἐνώπιον TOD θρόνου τοῦ θεοῦ, 
A -“ε , Ν Ν “ ~ ~ 
καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, 
͵ὔ A / [4 ᾿ 
καὶ ὃ καθήμενος ἐπὶ trod θρόνουΐ σκηνώσει ἐπ᾽ αὐτούς. 
16. οὐ πεινάσουσιν ἔτι οὐδὲ διψήσουσιν ἔτι, 
ὑδὲ Ν , μι > Ν ε nr ὑδὲ al A 
οὐδὲ μὴ Talon ETL αὐτοὺς ὁ ἥλιος οὐδὲ πᾶν καῦμα, 
-΄΄ , Ν , ~ ’, - 
17. ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνου ποιμανεῖ αὐτούς, 
Ν Ν iol Ν 
καὶ ὁδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων" 
we / ε Ν “a δά 2 Lat 3 A aA 
καὶ ἐξαλείψει 6 θεὸς πᾶν δάκρνον ἐκ τῶν ὀφθαλμῶν αὐτῶν. 


21 (-- 205). 250. 2037. 2038. 2067 alP™ Or® vg 5 δίπη 8.4. bo; 
pov >A τ. 205 Pr gig Cyp arm! «| εἰπεν] λέγει gig arm! [οἱ 
epxopevor] qui venerunt Tyc Pr Cyp eth : qui veniunt gig vg 
arm bo | εκ τησ θλιψεωσ tye μεγαλησ)] απο θλιψεωσ μεγαλησ 
A | etAvvay AN 046. 18. 35. 175. 205. 468**. 617. 620. 
632**, 1934. 2020 Or® Tyc gig vg Cyp 5 arm bo : ἐπλατυναν 
42*. 82. 201. 325. 337. 385. 386. 429. 452. 456. 468*. 498. 522. 
632*. g19. 920. 1849. 1955. 2004. 2021. 2024. 2040 : ἐπλατειναν 
1: ἐλευκαναν 2015 : >Pr | καὶ ελευκαναν αὐτασ >Tyc : “made 
them glorious” bo | και >620. 866 | avrax AN 025. 1. 35. 60. 
93. 181. 205. 209. 432. 468. 1957. 2015. 2023. 2036. 2038. 2041. 
2067 gig vg Cyp 5 arm‘ bo : avrove 2037 : >046. 21 (-- 35. 
205. 468). 250 al™ Or® Pr arm? |. 

15. δια touto] pr και 046*. 2015. 2036. 2037. 2067 | εἰσιν] 
nAGov eth | λατρευουσιν] δοξαζουσιν eth | o καθημενοσ] his qui 
sedet Pr Cyp | em: του Opovov AX τ. 61. 172. 205. 250. 385. 
2015. 2018. 2019. 2020. 2023**. 2037. 2038. 2067 al™ Or 
51 : ἐπὶ Tw θρονω 025. 046. 21 ( — 205. 2020) al™ : supra sedem 
gig : in throno Tyc Pr vg Cyp | oxyvwoe ex αὐτουσ] N° °: 
γινώσκει αὐτουσ N* : γινωσκει ex αὐτουσ &° : habitavit supra 
illos gig : inhabitavit super eos ΟΥΡ : habitat super eos Tyc : 
inhabitavit in eis Pr : “ dwelleth in them” arm! 2 @)- « | 

16. ert! A 025. 046. 21. 250. 2037. 2038. 2067 al?! Or® gig : 
> 2019 Pr vg Cyp 5 arm**4 bo sa| οὐδε] +yn A 61. 69 
Or | διψησουσιν] διψασουσιν & 385 : διψησωσιν 025. 69. 2038 | eri? 
A® 046. 21 (-- 205. 2020). 2067 al?! Ors vg s? arm? bo : umquam 
Pr Cyp : >025. 1. 141. 172. 205. 250. 424. 2018. 2019. 2020. 2037. 
2038 gig 51 arm! 34; + “neither shall they toil” bo | μη παιση 
ert] an emendation of Gwynn and Swete of μη πεσὴ em AX 025. 
1. 35. 69. 2015. 2019. 2036 al? : ov μη πεσήὴ επι 046. 21 ( -- 35. 
2020). 250. 2037. 2038. 2067 alP™ Οὐδ : ov μὴ πεσηται em 2020 | 
ο ἡλιοσ)] ο > 2020. 2037 : “cold” arm! 2:3 ; “shadow” bo [παν 
>Tyc arm : τὸ 314. 2016 | καυμα] + patientur Pr Cyp |. 

17. ava μεσον] evwmov bo eth | ποιμανεῖ AX 025. 046. 1. 35. 
G1. 69. 104. 205. 314. 429. 468*. 620. 866. 2015. 2019. 2020. 
2023**, 2036. 2037. 2038. 2041*. 2067. 5 arm sa : reget gig 
vg Cyp : ποιμαινει 21 ( — 35. 205. 468*. 620. 866. 2020). 42. 82. 


τοῦ θυσιασ- 
τηρίου 


284 ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ [VIrI. 1-4. 


CHAPTER VIII. 


1. Καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν 

=a 9 ~ e eer \ ν᾿ > Η͂ 
τῷ οὐρανῷ ὡς Huiwpov.(a) 3. Kat fF ἄλλος ἡ (Ὁ) ἄγγελος ἦλθεν καὶ 
ἐστάθη ἐπὶ ‘rd θυσιαστήριον! ἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη 
αὐτῷ θυμιάματα πολλά, ἵνα δώσει ταῖς προσευχαῖς τῶν ἁγίων πάντων 
ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνους 4. καὶ ανέβη 
(a) Verse 2 is restored in what appears to have been its original form after 


85. See vol. i. 218-222, 224. 
(6) Read εἷς. 


QI. 141. 172. 201. 218. 241. 242. 250. 385. 424. 432. 498. 522. 
1955. 1957. 2016. 2017. 2018. 2021. 2023*. 2024. 2039. 2041** 
Or®: regit Pr : wepirares μετ αὐτων bo | οδηγησει AX 025. 046. 
I. 35. 61. 69. 205. 2015. 2019. 2020. 2036. 2037. 2038. 2067 
alP Or® Tyc gig Cyp vg 5 arm bo: odnye 21 (-- 35. 205. 
2020). 42. 82..91. 104. 250. 385. 429. 2016. 2017 al™™ Pr 
lone | ζωσασ 1. 2020. 2036. 2037. 2038. 2067 : ζωην και em 51) 
πηγασ)] fontem Pr arm* bo| καὶ εξζαλειψει. . . οφθαλμων 
avrwv > 2020 | efarewer] εξελει 35 | 0 θεοσ > 51 arm? * | παν 
δακρυον] παν δρακυον &* : παντα τα daxpva 69 arm : δακρυον eth | 
ex των οφθαλμων AC 025. 046. 21 (— 325. 456. 468*. 620. 866. 
920. 2040). 250. 2038 al?™ Pr gig Cyp vg s: απο των οφθαλ- 
pov & 61. 104. 241. 325. 456. 468*. 620, 866. g20. 2015. 2023. 
2024. 2036. 2037. 2040. 2067 al? Or® vgt-¥ |. 

1. nat >Tyc | οταν AC : ore τὲ 025. 046. 21. 250. 2037. 
2038. 2067 al?! Or® | ovyy] φωνὴ bo  ἡμίωρον AC 337. 498. 
1957 : ἡμιωριον (ειμ- δὲ) δὲ 025. 046, 21 ( — 337. 866). 250. 2037. 
2038. 2067 al?! Or’ 5 : semihora Pr gig : media hora Tyc vg 
: wpav bo |. 

3. ἀγγελοσ >s! | nAGev] εἕξηλθεν 69 : before adAoo arm!-? 
| ἐπι to θυσιαστηριον A 025. I. 35. 205. 2019. 2023 al™ : ἐπι tov 
θυσιαστηριου & 046. 21 (—35. 205). 69. 104. 250. 314. 385. 
2015. 2016. 2018. 2037. 2067 al™ Or®: ἐπὶ tov θυσιαστηριον C : 
ante altare Tyc gig vg arm! eth : super altarium Dei Pr: 
“at the altar” arm? 344 | exw] καὶ εἰχεν arm! eth : εἰχεν 
arm? | λιβανωτον] ABavov το C  θυμιαματα] supplicamenta Pr 
| wa δωσεῖ >s! | dwoee ANC 1. 35. II0. 172. 201. 250%. 337. 
386. 632, 2015. 2037. 2038. 2040 alP : dwoy 025. 046. 21 ( — 35. 
325. 337. 386. 456. 632. 2040). 250**. 2067 al™ Or’: dw 69. 
314. 325. 456. 2019 | Taw προσευχαισὶ τασ εὐχασ 205 : Orationes 
gig arm!-* 8; de orationibus vg" " : “along with the prayers” 
bo | θυσιαστηριον + του θεου Pr | ro ενωπιον] τὸ > arm 3: 3-4 |, 

4. aveBy o καπνοσ] 8° : avafy καπνοσ &* : o> 506 : aveBn > 
arm? | tov θυμιαματων] supplicationum Pr | ra προσευχαισ] 


VIII. δ-6.] ΑΠΟΚΑΛΎΨΙΣ [OANNOY 285 


ὃ καπνὸς τῶν θυμιαμάτων ταῖς προσευχαῖς τῶν ἁγίων ἐκ χειρὸς τοῦ 
ἀγγέλου ἐνώπιον τοῦ θεοῦ. 5. καὶ εἴληφεν ὁ ἄγγελος τὸν λιβανωτόν, 
καὶ ἐγέμισεν αὐτὸν ἐκ τοῦ πυρὸς τοῦ θυσιαστηρίου, καὶ ἔβαλεν εἰς τὴν 
γῆν, καὶ ἐγένοντο ἵ βρονταὶ καὶ ἀστραπαὶ καὶ φωναὶ Τ καὶ σεισμός. 

2. Καὶ εἶδον { τοὺς ἑπτὰ { (a) ἀγγέλους (6) καὶ [ἐδόθησαν αὐτοῖς ἐδόθη 

ε ‘ Ld ‘ e i Pag 3 Ἁ UJ ΜΝ ε 

ἵ ἑπτὰ f(a) σάλπιγγες. 6. καὶ οἱ ἴ ἑπτὰ T (a) ἄγγελοι οἱ ἔχοντες 
τὰς ἡ ἑπτὰ } (a) σάλπιγγας ἡτοίμασαν αὑτοὺς ἵνα σαλπίσωσι. 

(a) Read τρεῖς in the first two cases after the noun but without change of 
order in the next two. See vol. i. 218-223. 

(ὁ) The interpolator of viii. 7-12, to whom the changes in the text are 
due, added here of ἐνώπιον τοῦ θεοῦ ἑστήκασιν. This termination—acow—of 
the perfect does not occur elsewhere in our author, who uses -av. 


orationum Pr 52 arm* bo : de orationibus gig vg : ow τ. 
προσευχαισ eth | χειροσ] χειρων arm}? 34 | του αγγελου] του > 
498. 2020: των ἀγγελων 69*. 205 arm: του apxayyeAov arm} 
| ενωπιον >arm! : pr tov bo | του θεου > arm}? |. 

5. ειληφεν] εγεμιίσεν arm! 234 | τον λιβανωτον] to λιβανωτὸν 
104. 141. 205. 218. 424. 2019. 2024 | και eyeu. αὐτὸν >eth | 
avtov] αὐτο 104. 205. 218. 424 | του θυσιαστηριου] -ἔ του θεου Pr 
: pr tov em s! : “of Gehenna” arm?  εβαλεν & 046. 21 Or* 
Pr gig vg 5 arm bo eth : <BadAe 025 : eAaBov A | βρονται 
kK. αστραπαι k. pwvat A 336. 2020 Ss?! P) ; Boovrar x. φωναι x. 
αστραπαι § 046. 21 (—35. 2020). 69. I10. 172. 250. 314. 385. 
2016. 2018 alP Or® Pr gig vg s! bo eth : φωναι x. βρονται 
kK. G@OTpamat 025. I. 35. 2037. 2007 al™ Tyc arm* : φωναι x. 
αστραπαι x. βρονται 104. 2038 : The order of all the MSS is 
corrupt. We should expect αστραπαι first, since not only in 
point of fact the lightning is seen before the thunder is heard, 
but also because this order is preserved always elsewhere in our 
author: cf. 45 1119 1618, St. John is an observer of nature, and 
was not guilty of this blunder. It is due to the interpolator of 
87-12, The original order was aotp. kat φωναι καὶ βρονται as in 
4° 1119 1618, The hopeless order of A—fpovr. x. αστρ. k. pwv.— is 
most probably due to the interpolator. The readings of & 046 
Pr vg s!, of o25 Tyc, are obvious attempts at correction. | και 
σεισμοσ > 242. 617. 1934 : σεισμοι 209 Or® arm? 8 ; + peyar 
vg’ arm! * ; +eyevero μεγασ vege |. 

2. tous entra >1. 506 : Trova >205 | του beov>arm! : tov 
Opovov 620. 866 armt | earyxacw ANC 025. 046. 21 ( -- 35. 325. 
456. 468. 2020) Or® : εἰστηκεισαν 35. 468. 2020 8 : εστηκεσαν 
42. 314. 325. 456. 517 : stabant gig : stant Tyc eth : stantes 
Pr vg bo | εδοθησαν NC 025. 046. 21 (—18. 919. 920. 1849. 
2004. 2040) Οἵ" Pr gig vg 5 bo: εδοθηὴ A 18. 172. 919. 920. 
1849. 1955. 2004. 2018. 2040. 2041 arm : qui acceperunt Tyc 
| σαλπιγγεσ]: wa σαλπισωσι 920. 2040 : tubas Tyc |. 

6. οἱ exovres A 025. 046. 21 ( -- 468*. 620. 866). 250. 2037. 


286 ἈΠΟΚΑΛΎΨΙΣ IQANNOY [ὙἹΠ]. 18, 7-8. 


> - 
13. καὶ εἶδον Kal ἤκουσα ἑνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι 
, - τ a8 Kee Le a Aa \ - a 
λέγοντος φωνῇ μεγάλῃ Οὐαί oval oval τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς 
ἐκ τῶν [λοιπῶν] φωνῶν τῆς σάλπιγγος τῶν τριῶν ἀγγέλων τῶν μελ- 
λόντων σαλπίζειν. 
. Καὶ ὃ πρῶτος ἐσάλπισεν" 
p 
i ἐγέ ala καὶ πῦ ἕνα ἐν αἵματι 
καὶ ἐγένετο χάλαζα καὶ πῦρ μεμιγμένα ἐν αἵματι, 
καὶ ἐβλήθη εἰς τὴν γῆν. 
καὶ τὸ τρίτον τῆς γῆς κατεκάη, ' 
Ν lal 
καὶ τὸ τρίτον τῶν δένδρων κατεκάη, 
καὶ πᾶς χύρτος χλωρὸς κατεκάη. ᾿ 
8. Καὶ 6 δεύτερος ἄγγελος ἐσάλπισεν" 


2067 al?! s arm! 34 bo eth : οἱ >8& 468*. 620. 866. 2οτο. 
2038 Or? arm*| tao >arm* | αὐτουσ AN* : εαὐτουσ N° 025. 
046. 21. 250. 2037. 2038. 2067 al?! Or® sl 2 bo : em avrove 69 
| ane cr Se σαλπιγγασ arm! 3 : Ἔτουσ erra σαλπιγγασ 
arm? |. 

18. kat edov >s! eth | yxoveal+ φωνην Tyc vg arm! 3. «] 
ενοσ > 025 arm bo sa | aerov AX 046. 21 ( — 205. 468. 620. 632. 
866). 250 al™ Or® Tyc gig fl s arm! 2% 4 bo eth: ut aquilam 
Pr: ayyeAov 025. I. 104. 205. 241. 468. 620. 632. 866. 20I5. 
201g. 2036. 2037. 2038. 2067 arm πετομένου > bo | εν 
μεσουρανήματι)] εν μεσουρανισματι I : in medio caeli et terrae 
eth | ase et dicentem Tyc eth | dwvy μεγαλη] - τρισ 
104. 432. 2015. 2023. 2036. 2037. 2041 : φωνὴ τρισ 35. 2019: 
gov. pey. before λεγοντοσ gig fl: >Tyc s! | ovac] twice only 1. 
2038 eth | row κατοικουσιν A 025. I. 35. 104. 205. 2037. 
2038. 2067 al™ : rove κατοικουντασ & 046, 21 (— 35. 205). 61. 
69. 110. 172. 242. 250. 314. 385. 2016. 2018 al™ Or® | ex των 
λοιπων φωνων tho σαλπιγγοσ] ex rye φωνησ των cadrrvyywv S! : εκ 
τ. φωνησ τ. λοιπων σαλπιγγων 53 : φωνων tHe σαλπιγγοσ > Pr |. 

7. ο πρωτοσ AX 025. 046. 21 ( -- 2020) alP™ Or’ 5 arm*: + 
ayyeAog I. 250. 522. 2015. 2019. 2020. 2036. 2037. 2038. 2067 
Tyc Pr gig vg arm'?3¢ bo eth | «au? >Tyc | μεμιγμενα A 
046. 21 (—205. 2020). 250. 2037 al?! Or Pr gig vg s: μεμιγ- 
μενον ὃὲ 025. 181. 205. 209. 432. 2020. 2038. 2067 Tyc| & 
αιματι] ev >1. 2038 alP : vdate 205 51:2 : εἰσ ama Pr gig | 
eB On| εβληθησαν 172. 250. 424. 2018 sh? | καὶ τὸ τριτον THE 
yno Karexay >1. 2018 arm! # | rpitov!] δευτερον arm? 8 | κατε- 
xan! 3: 8) κατεκαυσαν fl : κατεκαυσεν arm? 3% [καὶ to τριτον των 
δενδρων κατεκαὴ >046*. 175. 456 al? gig arm®* : καὶ κατεκαὴ 
παν Sevdpov eth | τριτον 3] devrepov arm? | xarexan? > Tyc 
arm? 3 bo [καὶ mao χορτοσ yxAwpoo κατεκαὴ > arm* | χορτοσ 
χλωροσ)] o χορτ. o xAwpoo 104. 201. 386 : παντὰ χόρτον χλωρον 
arm! * 3 bo | xAwpoo| τὴσ yno 51 | κατεκαὴ ὃ > eth |. 

8. ἀγγελοσ >8 s! | wo] pr eyevero 920. 2040 s!| πυρι AN 


VIII. 9-11.] ATIOKAAYWIZ, IQANNOY 287 


A e Μ ͵ὔ A , τ ’΄ ᾽ Ν , 
Kal ὡς ὄρος μέγα πυρὶ καιόμενον ἐβλήθη εἰς τὴν θάλασσαν, 
= , ? 
καὶ ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα, 
A cal lal A 
9. καὶ ἀπέθανεν τὸ τρίτον τῶν κτισμάτων τῶν ἐν TH θαλάσσῃ τὰ 
ΕΣ 
έχοντα ψυχάς, 
μὴ Ν ys cal , , 
καὶ τὸ τρίτον τῶν πλοίων διεφθάρησαν. 
Ve , ¥ ee : 
10. Καὶ ὁ τρίτος ἄγγελος ἐσάλπισεν 
~ - δ , 
kal ἔπεσεν ἐκ TOU οὐρανοῦ ἀστὴρ μέγας καιόμενος ws λαμπάς, 
καὶ ἔπεσεν ἐπὶ τὸ τρίτον τῶν ποταμῶν Kal fF ἐπὶ τὰς πηγὰς T 
τῶν ὑδάτων, 
Μ A , 
11. [καὶ τὸ ὄνομα τοῦ ἀστέρος λέγεται 6 ἤΛψινθος] 
A , - 
καὶ ἐγένετο τὸ τρίτον τῶν ὑδάτων ὡς ἄψινθος, 
κ κ a > , ea: > A εο “ 
καὶ πολλοὶ τῶν ἀνθρώπων ἀπέθανον ἐκ τῶν ὑδάτων ὅτι 
ἐπικράνθησαν. 


O25. Τ᾿ 9 205: 250. 2020. 2027 2028. 2067, al™ Or Tyce Pr 
gig fl vg 523 arm** : πυροσ bo : >046. 21 (-—35*. 205. 2020) 
alP™ sl arm! 3-2 | εβληθη] ἐπεσεν 51 arm | wo opoo μέγα πυρι] πυρ 
peya wo opoo eth | eyevero] εγενηθη & | τριτον] Sevrepov arm? | 
aia] in sanguinem Pr |. 

9. to tpitov!]+pepoo N 172. 250. 424. 2018. 2019 Pr gig fl 
vg bo sa eth : ro δευτερον arm? 8 των κτισματων] piscium 
Pr : animalium fl arm‘ : creaturae vg : pr παντων 51:2 bo | 
των ev τὴ θαλασσὴ AN 025. 205. 250. 2020. 2037 al™ Or fis 
bo eth: >1. 181 Pr vg : τῶν >046. 21 (—205. 2020). 2038. 
2067 al™ : eorum quae in mari creata sunt gig | ta eyovra 
ψυχασ)] ta exovta ψυχὴν (+lwyo bo sa eth) & bo sa eth : 
Ta €xovTa Tao ψυχασ 42. 242. 468 : των ἐχοντων Tac ψυχασ 35* : 
τὸ exov ψυχὴν 51 : habentium animas Tyc: >Pr fl | διεφθαρησαν 
WHO G25.) (2). 35. 42.60. 251. 432..1957. 2015. S022." 2036; 
2037**. 2041 55 arm! ? : διεφθαρη 046. 21 (-- 35. 205). 250. 
2038. 2067 al?! Ors s! arm’ ἃ : εφθαρη 205 : corruperunt Tyc : 
perlit Pr : interiit gig fl vg |. 

10. ayyehoo >s! [λαμπασ] πυρ eth : + πυροσ bo | και erecev? 
>Pr fl | tpirov]+pepoo 2019 Pr ἢ vg bo sa eth | καὶ emt tar 
THnyao των voatwy >A : υδατοσ bo sa |. 

11. του ἀστεροσ] + τουτου Tyc | λέγεται] eAeyero 104 arm! | 
o Αψινθοσ A 025. 046. 21 (— 2020). 250 alP™ Or?s : o > NT 
I. 69. 104. 2019. 2020. 2037. 2038. 2067 alP | αψινθοσ] x: 
αψινθιον &* (+ και λεγεται ἐξ ἢ del &°) bo : αψινθωσ 2067 : absintium 
Tyc : absintus Pr : absinthius gig vg* δ : absentius vg‘: absin- 
thus vg® : habsintus vg : absentium fl: “ bitterness” arm}? 3 ¢ ; 
“wormwood” arm! | τριτον] + μεροσ Or® Pr fl gig vg bo eth | 
eyevero| γίνεται 1. 2019. 2038 al? | wo αψινθοσ (-ov Or*) 2038 
Or® : sicut absintium (alloe bo) Pr gig vg s! bo sa : quasi 
absentium fl: εἰσ αψινθον A 025. 046. 21 ( -- 62ο. 866. 1934). 
250. 2067 alP! 55 : εἰσ αἁψινθιον & 104. I10. 336. 620. 866. 1934. 
2015. 2023. 2036. 2037 gig vg : “bitter” arm® : “into blood 


< πρῶ- 
Tos > 


238 ΑΠΟΚΑΛΎΨΙΣ IOQANNOY [VIII. 12-1X. 1. 


12. Kai 6 τέταρτος ἄγγελος ἐσάλπισεν" 

Kal ἐπλήγη τὸ τρίτον τοῦ ἡλίου 
‘ ‘ “ a , \ \ ΄ a , 

καὶ τὸ τρίτον τῆς σελήνης καὶ TO τρίτον τῶν ἀστέρων, 

ἵνα σκοτισθῇ τὸ τρίτον αὐτῶν 
‘ € « La Ν Ν , pee Ἁ « Ν U 

kal} ἡ ἡμέρα μὴ pdvy τὸ τρίτον αὐτῆς καὶ ἡ νὺξ T 
ὁμοίως. 


into wormwood” arm‘ | εκ των υδατων OTL εἐπικρανθησαν) (40) 
amaritudine aquarum (Pr) fl arm!:2}eth : οτι ἐπικρανθησαν τα 
υδατα 51 | εκ των] ere των A |. 

12. ἀγγελοσ >s! | ἐπληγη] ἐπληξε arm): 3: 8: α ; + καὶ ἐεσκοτισθη 
eth | τὸ τριτον του ἡλιου και > 1934 | Tptrov]+ μεροσ (thrice in this 
verse) Pr ἢ gig vg bo sa eth | και τὸ τριτον Tyo σεληνησ > fl | wa 
σκοτισθη το τριτον αὐτων] + καὶ εσκοτισθησαν 52 : και εσκοτισθη 
(-- θησαν 51) το τριτον αυὐτων 172. 250. 2018 st arm! * 4 α ; καὶ εσκο- 
τισθη arm? : wa σκοτισθωσι bo : ut minus lucerent Pr : wa σκοτ. τ. 
τριτον avtwv και >eth [ηημερα. .. νυξ] text corrupt : bo alone (και 
TO Tp. avTwv μὴ φανὴ ἡμερασ και ομοιωσ νυκτοσ)ὴ either preserves 
or recovers original sense. Pr Η and eth attempt to recover it. 
See below. Evidence as follows. ἢ ἥμερα μὴ φανὴ to τριτον 
(reraprov A) avrno AN 025. 35. 2037. 2038. 2067 al™ Or’: και 
To τριτον αὐτησ μὴ φανὴ ἡ (> 046. 522) nuepa 046. 175. 325. 337. 
456. 468. 617. 620. 866. 1934 alP™ ; (avrwy for αὐτησ 18. 69. 
I4l. 385. 429. 522. 632. g19. 1849. 1955. 2004. 2015. 2024: 
αὐυτοισ for avtyo 386 : αὐτὴσ > 920. 2040 : TO TpLTOV αὐτὴσ 
>2020): et dies eandem partem amitteret Pr fl : et dies non 
luceat terciam partem gig: et diei non luceret pars tertia vg: 
καὶ ἢ ἥμερα οὐκ εφαινε TO τριτον αὐτὴσ 51} : καὶ ἢ ἥμερα 
οὐκ εφανὴ και To τριτον arm! : “and the third part of them had 
not light and day” arm? : py φαινωσιν Kat To τριτον ἡμερασ Kat 
νυκτοσ eth | ἡ vvé] nocte vg": noctis vg4 bo eth |. 


CHAPTER IX. 


1. Kai 6 ἵ πέμπτος ἱ ἄγγελος ἐσάλπισεν" 
καὶ εἶδον ἀστέρα ἐκ τοῦ οὐρανοῦ πεπτωκότα εἰς τὴν γῆν, 
καὶ ἐδόθη αὐτῷ ἡ κλεῖς τοῦ φρέατος τῆς ἀβύσσου" 


1. και. . . εσαλπισεν >1849 | και εἰδον >eth | αστερα. .. 
πεπτωκοτα] N° : ἀστερασ. .. πεπτωκοτασ N* | αστερα εκ Tov 
ovpavov πεπτωκοτα)] ἀστερα πέπτωκ. εκ του OUP. 920. 2040 ΔΙΠΊ“: 
εκ Tov ουρ. αστ. πεπτ. gig | εἰσ τὴν γὴν] ἐπι τὴσ γησ 498. 2020 5] 
bo sa : προσ τὴν γὴν 385 | εδοθη] εδωκαν bo | ἡ κλεισ] τασ κλειδασ 
bo eth | του φρεατοσ] των φρεατων s! | ty αβυσσου > gig |. 


IX. 2-4] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 289 


ed Ν , ~ 3 , 
2. Kal ἤνοιξεν TO φρέαρ τῆς ἀβύσσου, 
καὶ ἀνέβη καπνὸς ἐκ τοῦ φρέατος 
ὡς καπνὸς καμίνου μεγάλης, 
νὴ ’ <g Ae age 2 a - - ’ 
καὶ ἐσκοτώθη ὁ ἥλιος καὶ ὁ ἀὴρ ἐκ τοῦ καπνοῦ τοῦ φρέατος. 


3. καὶ ἐκ τοῦ καπνοῦ ἐξῆλθον ἀκρίδες εἰς τὴν γῆν, 
-“" ’ - 
καὶ ἐδόθη αὐταῖς ἐξουσία ὡς ἔχουσιν ἐξουσίαν οἱ σκορπίοι τῆς 
VTS: 
ws , > a @¢ aS , Ν , A a 
4. καὶ ἐρρέθη αὐταῖς ἵνα μὴ ἀδικήσουσιν τὸν χόρτον τῆς γῆς 
οὐδὲ πᾶν χλωρὸν οὐδὲ πᾶν δένδρον, εἰ μὴ τοὺς ἀνθρώπους 
Ν cal -“ cal 
οἵτινες οὐκ ἔχουσιν τὴν σφραγῖδα τοῦ θεοῦ ἐπὶ τῶν μετώπων. 


2. καὶ ἡνοιξεν το φρεαρ tho αβυσσου A ΟΖ5. 1. 35. 104. 172. 
241. 250. 620. 632. 866. 1957. 2015. 2019. 2020. 2023. 2026. 
2037. 2041. 2067 al? Or® Tyc Pr gig fl vg s? arm!4 : Σ δὲ 046. 21 
(— 35. 620. 632. 866. 2020). 2038 al™ vg* 4 sl arm? 8. bo eth | 
και aveSn| de quo ascendit Pr | καπνοσ ex tov φρεατοσ wo >t. 
172. 325. 456. 2018. 2021 | ex] N°: em δὲ | tov φρεατοσ] των 
φρεατων s! | wo καπνοσ)] wr > A : wo ex Pr fl | καπνοσ] δὲ : 
καμινοσ N*  μεγαλησ AX 025. I. 35. 205. 2015. 2036. 2037. 
2638. 2067 al™ Tyc Pr vg fl δίῃ} 2:8: α bo eth : καιομενησ 046. 
21 (— 35. 205. 2020). 250 al™ Or’ 52; μεγαλησ καιομενησ 141. 
432. 452. 2019. 2020 (μεγαλου). 2021 gig s! arm* | xat?] oo Pr 
fl | exxotw6y A 61. 69. 181. 2038 : εσκοτισθὴ N 025. 046. 21. 
250. 2037. 2067 al?! Ors : tenebris obscuravit Pr fl | anp] aoryp 
205 [εκ Tov καπνου του φρεατοσ και > N* (but not x°) Pr fl 
arm!2@ [τοῦ φρεατοσ] των φρεατων s! : τὴσ καμίνου arm? |. 

3. καπνου] + Tov φρεατοσ Tyc vg* : φρεατοσ arm): | εισ] 
ἐπι arm bo | αὑταισ A 025. 21. 250. 2037. 2038. 2067 al?! Ors: 
αὐτοισ & 046. 104 | εξουσια] + kot ta Kevtpa avrwv arm! | 
wo exovow εξουσιαν ] similis eam quae habent fl : qv exovow 51: 
wo κεντρα σκορπιοῦυ arm!:?@ : wa γενωνται wo eth | Tyo yno] pr em 
52 arm? bo eth : >arm!-?-¢ |, 

4. ἐρρεθη AN 025. 21 (-- 35). 2037. 2038. 2067 al?! Or: 
ἐρρηθηὴ 046. 172. 250. 2018. 2024 : epeOy 35* αὐταισ A o2s5. 
21 (—18. 919. 2004). 250. 2037. 2038. 2067 al?! Or: avrow & 
046. 18. 61. 69. 172. 919. 2004. 2039 | adikyoovow A 20109 : 
αδικησωσιν & 025. 046. 21. 250. 2037. 2038. 2067 al?! Or® Tyc 
Pr gig fl vg | ovde παν xAwpov] >N* (N° wrote xAw above 
Sevdpov) Tyc arm : pyde παν χλωρον 2020 : καὶ παν χλωρον 
s! | xAwpor . . . devdpov]~ bo | παν δενδρον] δενδρα 51 : παν >arm!: 
mayta Sevdpa arm* 42 | εἰ μη τουσ ἀανθρωπουσ] + μονουσ 1957. 
2023. 2041 alP : nisi tantum homines vg arm | σφραγιδα] 
σφραγιδαν & 82. 866 | του Geov] >1. 35. 181. 241. 2015. 2036. 
2037. 2067 : του Χριστου arm! | werwrwv AN 025. 1. 181. 2015. 
2036. 2037. 2038 gig νρ δ; Ἑαυτων 046. 21. 250. 2067 alPl 
Pr vg. fl s arm! 2-4 eth |, 

VOL. Il.—19 


εὑρήσουσιν 


ὅμοιοι 


290 ATIOKAAYWIS IOANNOY (Ix. 5-7. 


\ 297 > a9. ae) ,, > ΄ 
5. καὶ ἐδόθη αὐταῖς ἵνα μὴ ἀποκτείνωσιν αὐτούς, 
3 7 ¢ ΄ “ ΄ 
GAN ἵνα βασανισθήσονται μῆνας πέντε.(α) 
Ν a ε / A , 
6. καὶ ἐν ταῖς ἡμέραις ἐκείναις ζητήσουσιν of ἄνθρωποι τὸν 
θάνατον 
Ν > SW) Ged Ἢ] ee 12 
καὶ ov μὴ 'εὕρωσιν᾽ αὐτόν, 
καὶ ἐπιθυμήσουσιν ἀποθανεῖν 
Ν , ε ΓΑ 3 > 3 ~ 
καὶ φεύγει ὁ θάνατος am αὐτῶν. 
\ KP Le , a > (ὃ | 4 4g, ε , 
ἡ. καὶ τὰ ὁμοιώματα τῶν ἀκρίδων ' ὅμοια! ἵπποις ἡτοιμασμένοις 
,ὔ 
εἰς πόλεμον, 
2) ek Ν Ν 7 τον ε ΄ “ ~ 
καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν ὡς στέφανοι ὅμοιοι χρυσῷ, 
’ lal » 
καὶ τὰ πρόσωπα αὐτῶν ὡς πρόσωπα ἀνθρώπων. 


(a) Text adds gloss: καὶ ὁ βασανισμὸς αὐτῶν ὡς βασανισμὸς σκορπίου ὅταν 
παίσῃ ἄνθρωπον. 


5. καὶ εδοθη] et dictum est Pr eth : dictum est ἢ | αὐταιῖσ 
025. 046. 21 (-- 2004). 250. 2037. 2038. 2067 al?! Or® : avrow 
AW I. 104. 181. 2004 | aroxrewwow] αδικησωσιν 920. 2040 | wa? 
>s! | βασανισθησονται AN 025. 1. 35. 181. 2019. 2020. 2038 : 
βασανισθωσι 046. 21 (-- 35. 2020). 250. 2037. 2067 al?! Or’; 
cruciarentur Pr (gig) vg fl: cruciarent Tyc arm bo eth | avrwv 
wo βασανισμοσ > 149 | παισὴ 21 (— 149. 468*. 620. 866. 920. 
2020) Or® Tyc gig fl vg 52 arm: πεσὴ AN 025. 046. 104. 149. 
172. 620. 866. 920. 2020. 2038 al™ : πεσὴ επ. 5] : πληξη 60. 
432. 452. 506. 2021. 2022. 2023. 2041** : δακη 367. 468* bo sa 
eth |. 

᾿ εν ταισ ἡμέεραισ εκειναισ > Tyc : ev τή ἡμέρα exewy arm! | 
ζητησουσιν) ζητουσιν 60. 82. 93. 110. 175. 325. 452. 456. 468. 
517. 1957. 2024. 2041 | οὐ avOpwro > Pr | ευρωσιν A 025. 35. 
172. 181. 205. 209: 250. 424. 2015. 2018. 2023. 2036. 2037 : 
ευρησουσιν ὃὲ 046. 21 (— 35. 205. 325. 337. 456. 468. 620. 866. 
1849). 104. 110. 201. 241. 242. 314. 385. 429. 498. 522. 1957. 
2017. 2019. 2024. 2041. 2067 al™ Or gig fl vg : evpyowowr 1. 61. 
69. 82. 325. 337. 456. 468. 517. 620. 866. 1849 : evpovaw 2038 : 
inveniunt Pr ἀποθανεῖν] tov θανατον 104  φευγει A 025. 1. 35. 
181. 2019. 2020. 2067 : φυγη N: φευξεται 046. 21 ( -- 35. 2020). 
250. 2037. 2067 al?! Or® Pr gig fl vg 5 arm bo eth | ο θανατοσ 
απ αὐτων AN 025. I. 35. 205. 2015 (>am). 2019. 2020. 2036. 
2037. 2067 al™ Pr gig fl vg s arm‘: am avtwv o θανατοσ 046, 21 
(— 35. 205. 2020). 250. 2038 al™ Or® arm)? 4: 0 θανατοσ > 
104 |. - 

᾿ τα ομοιωματα] To opowwpa gig 5 ΔΓΠῚ}" 32: 8: α bo  ὁμοια o25, 
046. 21. 250. 2037. 2038. 2067 al?! Pr vg: ομοιοι & (5) : ομοιω- 
para A : ομοιωμα Or® arml:? 4 : ὁμοῖον arm® : similes erant ἢ 
arm? | αὐτων] - ὁμοίωμα Or® | ὁμοιοι χρυσω AN 025. 1. 35. 172. 
205. 250. 429.8 2015. 2018. 2019. 2036. 2037. 2038. 2067 al? 


IX. 8-11.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 291 


A > td 4 a 
8. καὶ εἶχαν τρίχας ὡς τρίχας γυναικῶν, 
~ , 
καὶ οἱ ὀδόντες αὐτῶν ὡς λεόντων ἦσαν, 


\ φ ΄ ε , a 

9. καὶ ἶχαν θώρακας ὡς θώρακας σιδηροῦς, 
καὶ ἡ φωνὴ τῶν πτερύγων αὐτῶν ὡς φωνὴ ἁρμάτων, 
ἵππων πολλῶν τρεχόντων εἰς πόλεμον. 


το. καὶ ἔχουσιν οὐρὰς ὁμοίας σκορπίοις καὶ κέντρα, 
καὶ ἐν ταῖς οὐραῖς αὐτῶν ἡ ἐξουσία αὐτῶν 
ἀδικῆσαι τοὺς ἀνθρώπους μῆνας πέντε. 
11. ἔχουσιν ἐπ᾽ αὐτῶν βασιλέα τὸν ἄγγελον τῆς ἀβύσσου, 
ὄνομα αὐτῷ Ἕ βραϊστὶ ᾿Αβαδδών.(α) : 
(a) Text adds gloss: καὶ ἐν τῇ Ἑλληνικῇ ὄνομα exer’ Απολλύων. 


Observe below how Pr fl vg add et Latine habet nomen Exterminans—a 
fact which shows how glosses arise. 


Or* Tyc Pr gig fl vgs (arm) : “ of colour of gold” bo: χρυσοι 046. 
21 (—35. 205) al?™ | καὶ τα πρόσωπα... avOpwrwv > arm? |. 

8. εἰχαν AN : εἰχον 025. 046. 21. 250. 2037. 2067 al?! Ors: 
εἐχοντεσ 2038 Pr fl: >arml* 8: | rpxac!] και ar τριχεσ αὐτων 
(> arm’) arm)? 3 | tprxac? > 2020 ἢ : τριχεσ arml- 23.4 
γυναικων] yuvacxoo arm}-?-3-¢ ; ut mulieres ἢ | wo?|+ οδοντεσ ἢ 
vg? | λεοντων] λεοντοσ᾿ arm}: 3: « | σαν Σ» ἢ s! arm |. 

9. Kat εἰχαν. . . σιδηρουσ > 920. 2040 | Gwpaxac! > 2020: 
pectora Pr | wo θωρακασ > 18. 919. 1849. 2004 gig | φωνηξ 
>Pr fl arm? | ἱππων] pr καὶ 337. 468 : >325. 456. 620. 866 | 
πολλων > bo | τρεχοντων] ἡτοιμασμενων bo |. 

10. και εχουσιν] καὶ εἰχον 2020. 2067 Tyc Pr vg arm!- 2-34; 
>fl | ουρασ ομοιασ] ovpar ομοιαι ἢ : opowpa arm  ὁμοιασ 025. 
046. 21 (—35. 617). 250. 2037. 2038. 2067 al?! Or Tyc Pr gig 
vg s arm'?3 bo : ομοιαισ 617 : ομοιοισ AN 69 : ομοιωσ 35 
σκορπιοισ] σκορπίιω 51 arm}: 2: 8: α ; σκορπίων vg : σκορπιων yoav ἢ 
κεντρα και εν AX 025. 046. 21 ( -- 18. 205. 2020) alP™ Or’ 52 arm?: 4 
bo : κεντροισ και ev Pr fl : κεντρα ἣν ev vg" : κεντρα (de) εν 51: και 
>1. 18. 61. 104. 141. 172. 205. 209. 241. 250. 424. 2015. 2018. 
2019. 2020. 2036. 2037. 2038. 2039. 2067 Tyc gig vg eth: και 
ev > arm! : κεντρον (και arm?) ev arm?:@ | ἡ εξουσια avrwy AN 025. 
35. 172. 205. 209. 250. 424. 2018 alP gig vg bo: pr καὶ 1. 2019. 
2038. 2067 Or* (Pr ἢ) vg’ 51 : εξουσιαν exovow 046. 21 (— 18. 35. 
205). 69. 110. 201. 242. 314. 385. 429. 498. 522. 1955. 1957. 
2015. 2016. 2017. 2023. 2024. 2037 al™ 52 (pr καὶ 241. 2036) : 
(και) εξουσιαν εἰχον arm!) ; εξουσιαν ἐχουσαι 18. 61. 2039 : > 104 
eth | αδικησαι AX 025. 1. 35. 172. 175. 205. 242. 250. 314. 617. 
1934. 2015. 2017. 2018. 2019. 2036. 2037. 2038. 2067 al? Or®: pr 
του 046. 21 ( -- 35. 175. 205. 617. 1934) al™ | πεντε] sex Pr |. 

11. exovow AN 205. 314: pr καὶ 025. 1. 250. 2037. 2038 al 
Or* gig 5 : καὶ exov 2067 Pr ἢ vg arm* « : ἐχουσαι 046, 21 ( -- 205) 


292 ΑΠΟΚΑΛΎΨΙΣ ἸΏΑΝΝΟΥ͂ [1Σ. 12, 
12. Ἡ oval ἡ μία ἀπῆλθεν" ἰδοὺ ἔρχεται ἔτι δύο οὐαὶ μετὰ ταῦτα. 


al™ Tyc | er avrwv βασιλεα A 025. (025* adds in mg. but 
writes avrov). I. 35. 61. 69. 205. 2015. 2036. 2037. 2038. 2067. 
Tyc Pr gig vg 51 : em avrwv βασιλεισ 2019 : εαὐυτων Tov βασιλεα καὶ 
arm! : βασιλεα ἐπ αὐτων 046. 31 (—35. 205). 250 al™ Or® 52 arm* 
: βασιλεα ew αὐτὸν 18. 172. 452 (er αὐτουσ 104 : υπαυτων 336) : 
| βασιλεα] + τον apxovra A : Σ»ῆ | rov ayyeAov the αβυσσου] tye 
αβυσσου τον ayyedov A | tov ἀγγελον AN 025. 1. 35. 69. 104. 
205. 632**, 2015. 2019. 2020. 2036. 2037. 2038. 2067 al™ Or* 
arm? bo : τὸν > 046. 21 (— 35. 205. 632**. 2020). 250 al™ | ονομα 
avtw| pr» τὲ : ὦ ονομα 94 Tyc Pr fi (+est) vg : ονομα αὐτου 2067 
| αβαδδων AX 025 al? Tyc vg 51 : αββααδδων 046. 325. 429. 456. 
468. 517. 620. 632. 919. 1849. 1955. 2004 : aBBaadwy 172. 250. 
920. 2018. 2040 : αβααδδων 42. 82. 93. 110. 337. 452. 506. 2020, 
2021. 2024 alP : aBBadwv τ. 18. 35. 60. 91. 175. 181. 201. 314. 
386. 617. 1934. 2015. 2016. 2023. 2036. 2037. 2038. 2067 Or 
gig arm® : aBBaddwy 2019. 2041 : αβλαδδων 61. 69 : armageddon 
Pr : ababdon ἢ : albagos arm! @) : nabathdon arm* : magedon 
bo | και εν ty AN 025. I. 35. 205. 314. 2019. 2038 alP gig 5]: 
ev Se τη 046. 21 (—35. 205. 325. 456. 468*. 620. 866. 920). 
250. 2037. 2067 alP™ Or’ s? : ev τῇ ελληνικὴ δὲ 325. 456. 468*. 
620. 866 : ev Ty Se τὴ 920 : graece autem Tyc vg : graeca autem 
lingua Pr : graeca lingua fl : “who is called in” arm)? | 
ελληνικη] ελληνιδὶ & 205 : +pyoer 2020. 2067 : συριακὴ 81 : 
“ Armenian” arm!+2 | ovowa exer] ~® 2019 gig : ονομα ἐχὼν 522 : 
“is called” arm! 23 ; >Pr vg arm*® eth | απολλυων] pr o 2038 
bo : απολυων 522. 2023* : apolion Tyc : apollion Pr : perdens gig : 
apollyon fl arm*¢ : “destruction” arm!? : “destroyer” arm* 
: +latine perdens Tyc : +et latina lingua nomen habens exter- 
minans Pr fl (vg) : +‘‘who is called destruction in Armenian” 
arm!: 28 |, 

12. ἡ ovat ἡ μια] ovar μια ᾿ξ : ovat ἡ μια N°: pr ov arm | 
αἀπηλθεν] παρηλθεν 2015. 2036. 2037 arm! * 8:2 | ov] pr καὶ Tyc 
Pr fl vg": > arm}. 3: 8: eth | ἐρχεται AN* 21 (—632**. 2020). 
69. 104. 110. 385. 429. 2016. 2023* al™ Or® s? arm? bo : 
epxovrat N° 025. 046. 1. 172. 250. 632**. 2015. 2017. 2018. 2019. 
2020. 2036. 2037. 2038. 2067 vg 5} : secuntur Pr : venient Tyc | 
eri] at 432. 2019. 2037. 2038: ert και αἱ 241 : alii Pr: alia gig: > 
I. 104. 498. 2023. 2067 Tyc fl bo eth | δυο] δευτερα 104 : secun- 
dum fi arm!4 bo | μετα ravra. και A 025. I. 35. 172. 205. 250. 
632**, 2015. 2020, 2023. 2037. 2038. 2067 al™ Or* gig vg 52 : 
also Pr eth but >pera ravra : και pera ταυτα 046. 69 Tyc : pera 
ταυτα και (και καὶ 469 s! bo sa) are joined to ver. 13 by & 21 
(—35. 205. 632**. 2020). 110. 241. 242. 385. 469. 2016. 2024. 
2039 al™ s! bo sa |. 


IX. 13-16. ] ATIOKAAYWIX, IOANNOY 293 


13. Kat 6 } ἕκτος ἱ ἄγγελος ἐσάλπισεν" < δεύτε- 
pos> 
καὶ ἤκουσα φωνὴν μίαν ἐκ τῶν κεράτων τοῦ θυσιαστηρίου τοῦ 
χρυσοῦ τοῦ ἐνώπιον τοῦ θεοῦ, 
14. λέγοντα τῷ ft ἕκτῳ f ἀγγέλῳ, ὁ ἔχων τὴν σάλπιγγα «δευτέ- 


Adgov τοὺς τέσσαρας ἀγγέλους τοὺς δεδεμένους ἐπὶ τῷ ποταμῷ ΡΦ"" 


τῷ μεγάλῳ Εὐφράτῃ. 


Bs, 
15. καὶ ἐλύθησαν of τέσσαρες ἄγγελοι 
’ A ~ 
οἱ ἡτοιμασμένοι εἰς τὴν ὥραν καὶ ἡμέραν καὶ μῆνα καὶ 
ἐνιαυτόν, 
΄ > ΄ \ ΄ a ᾽ , 
ἵνα ἀποκτείνωσιν TO τρίτον τῶν ἀνθρώπων. 
~ ld - ~ 
16. καὶ ὃ ἀριθμὸς τῶν στρατευμάτων τοῦ ἱππικοῦ δὶς μυριάδες 
μυριάδων. 


18, καὶ Σ (see above) | φωνὴν prav]|~69 Or? : φωνησ μιασ 
N° 2067 : μιαν >&* 2020 arm)? 84 bo : φωνὴν μεγαλην 172. 250. 
424. 2018 : vocem, unum vg : unum Tyc Pr gig Cyp | μιαν ex 
των κερατων >R* (μιασ εκ των κερατων N°) | κερατων ANS 2015. 
2036 gig vg 52 bo sa eth : pr τεσσαρων 025. 046. 21. 250. 
2037. 2038. 2067 alP! Or® Tyc Pr (Cyp) s! arm : ζωων 
arm*®* | θυσιαστηριου] + dei Pr : arcae Cyp | evwriov]+ του Opovov 
bo eth |. 

14. λεγοντα AN* Tyc Pr gig vg Cyp : λεγοντοσ 046. 21 ( -- 35. 
205. 468. 2020) al™ Or® : Aeyovoay 025. 1. 35. 104. 172. 205. 
468. 1957. 2015. 2018. 2019. 2020. 2023. 2036 alP : λεγουσησ X° 
2067 : λεγων 141 | extw >A 2038 | 0 exw] τω ἐχοντι 172. 250. 424. 
2018 | τεσσαρασ] τεσσαρεσ 8 172 | Tove δεδεμενουσ. . . αγγελοι 
(ver. 15) >bo, but not sa eth | emu] ev 93. 104. 432 | τω ποταμὼω > 
1849 | Tw μεγαλω]-Ἐ ποταμω 025 : > arm!-2 +44 | εὐφρατη] epparyn 
046 : pr tw 468 : eufraten Tyc Pr gig Cyp : Al Frat sa |. 

15. ελυθησαν] ελυπηθησαν A | οἱ ητοιμασμενοι] οἱ > 18. 522. 
2021. 2039 : οἱ προητοιμασμενοι 2015. 2036 | kau ἡμεραν A 025. 
35. 205. 2037. 2038. 2067 al™ Tyc Pr gig vg Cyp:: καὶ ao 
τὴν nuepav 046. 21 ( -- 35. 205. 2020). 250 al™ Or’ 5 eth : καὶ τὴν 
μεραν 1957. 2015. 2020. 2023. 2036. 2041 bo sa: > 1 | wal] 
+ py | tprtov]+ pepoo 432. 2015. 2036. 2037 Pr Cyp gig vg bo 
sa eth |. 

ἐνὶ του ἱππικου AN 025. 046. I. 35. 61. 69. 104. 205. 2015. 
2019. 2019. 2020. 2023." 2036. 2037. 2038. 2067. al? Or®: του 
ἱππου 21 (-- 35. 205. 386. 2020). 42. 82. 110. 336. 385. 1957. 
2018. 2023* al™ : των urmuv 386 | dio μυριαδεσ. .. αριθμον > 
arm} | dia prupiader μυριαδων A 025. 1*. 205. 2016. 2019. 2038 
Or® (Cyp) : ὃνο μυριαδων prpiadac & : μυριαδεσ μυριαδων 046. 21 
(—205). 250. 2037. 2067 al?™: myriadis myriadum Tyc : octo- 
ginta milia Pr : vicies milies dena milia gig vg | avrwv|+ut 


204 ATIOKAAYWIS, IQANNOY [1Σ. 17-19. 


δ Ν > Ν 7A ‘ σ΄ 75 Ν σ > 
17. ἤκουσα τὸν ἀριθμὸν αὐτῶν. καὶ οὕτως εἶδον τοὺς ἵππους ἐν 

τῇ ὁράσει (α) 
Ν Ν ΄, a S48 3 a Ν , id 

καὶ τοὺς καθημένους ἐπ᾽ ἵ αὐτῶν ἵ ἔχοντας θώρακας πυρίνους 
καὶ ὑακινθίνους καὶ θειώδεις, 

καὶ ai κεφαλαὶ τῶν ἵππων ὡς κεφαλαὶ λεόντων, 

καὶ ἐκ τῶν στομάτων αὐτῶν ἐκπορεύεται πῦρ καὶ καπνὸς καὶ 
θεῖον. 


» A ~ - ΄“ 4 > , 4 ,’ A“ 
18. ἀπὸ τῶν τριῶν πληγῶν τούτων ἀπεκτάνθησαν τὸ τρίτον τῶν 
ἀνθρώπων, 
ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου 
ἐκ τῶν στομάτων αὐτῶν. 
ε ‘ > ’ὔ - σ > fel , 3 aA 3 Ν 
19. ἢ γὰρ ἐξουσία τῶν ἵππων ἐν τῷ στόματι αὑτῶν ἐστιν (6) καὶ 
«αὐτοῖς» ἐν { αὐταῖς t ἀδικοῦσιν. 

(α) The text is corrupt and defective: ἤκουσα τ. ἀριθμὸν αὐτῶν may be an 
intrusion. After ὁράσει we should restore καὶ τοὺς καθημένους ἐπ᾽ αὐτούς, 
which has been lost through hmt. Next, for καὶ τ. καθημένους ἐπ᾽ Ἴ αὐτῶν ἡ 
ἔχοντας above read καὶ οἱ καθήμενοι ἐπ᾽ αὐτοὺς ἔχοντες. 

(ὁ) Text adds an interpolation here: καὶ ἐν ταῖς οὐραῖς αὐτῶν, ai yap οὐραὶ 
αὐτῶν ὅμοιαι ὄφεσιν, ἔχουσαι κεφαλάς. See vol. i. p. 253 sq. 


occiderent tertiam partem hominum Pr | ἤκουσα. . . avtwv > 
eth. After μυριαδων two lines appear to have been lost. 

17. και ourws . . . opager >s! | ovrws >2020 Tyc Pr 
arm}: 23-4 | urmove] ἱππικουσ 046. 69 Or* | er] ἐπανω καὶ | exovrac | 
περιβεβλημενουσ bo | νακινθινουσ και θειωδεισ] καρχηδονα θειου 5} 
| υακινθινουσ] οιακινθινουσ 325. 456 : ιακινθινουσ 620. 866 
hyacinthinas Tyc : hyacintinas vg : iacintinas Cyp gig : spineas 
Pr| xa θειωδεισ > eth | θειωδεισ] θυωδεισ X* : θιωδεισ δ“ : 
“god-like” arm‘ | τῶν στοματων] του στοματοσ 35 Tyc Pr gig 
vg Cyp s! arm! 2-3-4 | ἐκπορευεται] eeropevero 2020. 2067 | rup 
... karvor|~Tyc | καπνοσ. . . Oeov)~s!} 

18. απο] pr και 51: 3 arm bo: ὑπὸ 1 | των τριων πληγων τουτων] 
των >C : τριων >& ΟΥ" arm? 3: 8. : πλήγων > 1. 2038 : τῶν τρίων 
τουτων πλήγων 205 | απεκτανθησαν] απεκτανθη 468. 498. 2019. 2020 
gig vg Cyp | tprrov]+pepoo gig vg bo sa eth | ex τον πυροσ ANC 
025. I. 35. 205. 1957. 2015. 2019. 2020. 2023. 2036. 2037. 2038 
Or® vg Cyp : azo του πυροσ 046. 21 ( — 35. 205. 2020). 69. 104. 250. 
2067 alP™ ; pr καὶ s! arm* | του καπνου AX 046. 21 ( -- 35*. 866). 
69. 104. 110. 250. 385. 2004. 2036. 2067 alP™ Or’ vg Cyp bo sa 
eth : pr ex C 025. 1. 35*. 314. 2016. 2037. 2038 al? gig s : pr απὸ 
866 : >arm! | tov θειον ANC 046. 21 ( -- 35). 250. 2067 al?™ 
Or® vg bo sa eth : pr ex 025. 1. 35*. 314. 2016. 2036. 2037. 2038 
alP gig s | του ἐκπορευομενου] εκπορευομενου] > 104 : των εκπορευο- 
μένων 2015. 2019. 2020. 2036. 2037. 2067 bo | ex των στοματων)] 
εκ του στοματοσ 205. 920. 1957. 2040 gig vg Cyp s! arm! 2 34), 

19. ἱππων] τοπων A | ἐν tw στόματι avTwy εστιν καὶ εν TAL 





IX. 350-55 Ἷ ΑΠΟΚΑΛΎΨΙΣ IQANNOY 205 


Ν ε Ν aA > , ἃ 2 3 ᾿ 5 “A 
20. καὶ οἱ λοιποὶ τῶν ἀνθρώπων, of οὐκ ἀπεκτάνθησαν ἐν ταῖς 
A , 
πληγαῖς ταύταις, 
lovde! μετενόησαν ἐκ τῶν ἔργων τῶν χειρῶν αὐτῶν, οὔτε ν. οὐ 
9 /, Ν δ 
ἵνα μὴ προσκυνήσουσιν τὰ δαιμόνια καὶ τὰ εἴδωλα 
Ν - Ν Ν > a Ν Ν A Ν x 4 Ν Ν 
τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ 
ξύλινα, 
a + , 4 »¥ > , LA ~ 
ἃ οὔτε βλέπειν δύνανται οὔτε ἀκούειν οὔτε περιπατεῖν, 
Ν / lal “ 
21. καὶ οὐ μετενόησαν ἐκ τῶν φόνων αὐτῶν οὔτε ἐκ τῶν φαρμακιῶν 
αὐτῶν 
ΕΣ > a ’ ἍΝ Ἂν ¥ ΕἸ a 4 58: fe. 
οὔτε ἐκ τῆς πορνείας αὐτῶν οὔτε ἐκ τῶν κλεμμάτων αὐτῶν. 


ουραισ αὐτων] εν ταισ ουραισ και EV τω στοματι αὐτῶν ἣν 2020. 2037 . 
in ore et caudis eorum erat Pr | καὶ εν tava ουραισ avtwy ΣΞ1. 
2019, 2038 | αὐτων] των itrwv 3285 : τ ἐστιν Ss? | at yap ovpa... 
αδικουσιν > s! | ομοιαι] > C* : ομοιοι 2023 : erant similes Pr 
arm}. 23.4 | opeoww ANC 025. I. 35. 61. 69. 1957. 2015. 2019. 
2020, 2023. 2036. 2037. 2038*. 2041. 2067 al? Or® Tyc Pr gig 
vg Cyp 52 arm!:?}4 bo : ode arm? : οφεων 046. 21 (—35. 2020). 
250 al™ ; opovac των οῴφεων 2038.™8  ἐχουσαι] εἐχουσασ N* : 
ἐχουσαισ N° 025. 2019 : exovow C* 2038. 2067 | κεφαλασ] 
draconum Pr | αδικουσιν] ἡδικουσαν 2020 : ηἡδικουν Pr arm? ὃ. 44 
bo eth : αδικησουσιν arm! : + av6pwrove πεντε μηνασ bo eth |. 

20. οι σὶρ. arm** bo | πληγαισ] + avtwv ἐξ | οὐδε τὸς 
χείρων αὑὐτων ΣΟΙ9 | ovde τὲ 046. 61. 69. 2020: ovre A 025. I. 
35. 205. 429**. 632**. 2019. 2037. 2038 al? Pr gig vg Cyp bo: 
ov C 21 (-35. 205. 632**. gig). 104. 110. 172. 241. 242. 250. 
314. 385. 429*. 1955. 1957. 2015. 2016. 2017. 2018. 2023. 2024. 
2036. 2067 al Or® | των εργων] του epyou s! | προσκυνησουσιν ANC 
104*. 452. 2019 : προσκυνησωσιν 025. 046. 21. 250. 2037. 2038. 
2067 al?! Or® : adorarent Pr vg" 4£¥- ; adorent gig vg*® Cyp | 
ta Saipovia καὶ] τω δαίμονι ἢ 2020 : >arm? | edwrda]+id est 
simulacra Cyp : +avrwv arm})-?34 [χρυσα] χρυσαια & : χρυσια 
Or® | καὶ τα χαλκα (χαλκεα 8) ANC 025. 046. 35. 468**. 2020. 
Or® Pr gig vg Cyp. 5 arm bo eth : >21 (-- 35. 205. 468**. 2020). 
42,82. 104, 10: 20%, 218; 221: 2722. 21. 336.. 2852 420. 100: 
522. 1955. 2016. 2019. 2024. 2039 alP | λιθινα. .. ξυλινα] -- δὲ 
743. 1075 s! bo eth | δυνανται ANC 025. 046*. 18. 35. 104. 149*. 
205. 241. 250. 468**. 632. 2004. 2015. 2018. 2019. 2020. 2023. 
2024. 2036. 2037. 2067 Or®: δυναται 046**. 21 ( -- 18. 35. 149*. 
205. 468**, 632. 2004. 2020). 2038 alP! : >s!| axovey... 
περιπατειν --- arm! | ovre axovey > Cyp |. 

21. petevoncav|+ex τουτων ovte 2020 | φονων] φωνων gig : 
φωνησ arm? | ovre ek των Pappaxwwy avtwv >Cyp arm? | φαρμακιων 
A 025. 046. 104. 2038 alP Or® : φαρμακων SC 21 (— 35. 205. 
468**, 632**, 2020). 250 al™ : dappaxewy 1. 35. 205. 468**, 
632**, 2020. 2037. 2038**, 2067. al ; “sorcery” arm)? 4; 


296 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [X. 1-3. 


CHAPTER X. 


1. Καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταβαίνοντα ἐκ τοῦ 
3 -“ / ΄ Ἂς « > . oe Ane ‘ 
οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τὴν κεφαλὴν 
αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὃ ἥλιος καὶ οἱ πόδες αὐτοῦ ὡς 
A ’ a 2 > “ Ν > lal 4 > / 
στύλοι πυρός, 2. Kal ἔχων ἐν TH χειρὶ αὐτοῦ βιβλαρίδιον ἠνεῳγμένον. 
Ν μὴ Ν “ὃ 3 “ Ν Ν 8. ας “ , τ Ν - 
καὶ ἔθηκεν τὸν πόδα αὐτοῦ τὸν δεξιὸν ἐπὶ τῆς θαλάσσης, τὸν δὲ 
εὐώνυμον ἐπὶ τῆς γῆς, 3- καὶ ἔκραξεν φωνῇ μεγάλῃ ὥσπερ λέων 
μυκᾶται. καὶ ὅτε ἔκραξεν, ἐλάλησαν αἱ ἑπτὰ βρονταὶ τὰς ἑαυτῶν 
΄ 
φωνάς. 


“divination” arm‘ | πορνειασ] πονηριασ AN* : πορνιασ ἐξ 025. 
866 | ovre ek των κλεμματων avtrwy > Pr s! sa κλεμματων)] 
factorum Cyp |. 

1. καὶ edov.. . καταβαινοντα] και pera ταυτα αλλοσ ayy. κατεβη 
eth [αλλὸν αἀγγελον ANC 172. 205. 250. 2018. 2019. 2020. 2038. 
2067 Or® Tyc gig vg s arm! 54. « ; ~ 104. 336. (620. 866 adov) Pr 
: akAov > 025. 046. 21 (— 205. 620. 866. 2020). 1. 2037 alP™ | 
taxXvpov > 51 arm! 2 | εκ] απὸ 337 | και ἢ ιρισ ETL τὴν κεφαλὴν 
αὐτου] >arm® : καὶ ἡ yo >arm! | ἡ (Σ δ) ups A (εἰσ) N° C 
046. 21 (— 205. 2020). 250 alP™ Or’ Δγγη 1" 2: α bo: ἡ θριξ N* : ἡ» 
025. I. 104. 205. 522. 2017. 2019. 2020. 2037*. 2067 alP : την 
2036. 2037** : ipnv 2038 : ep 2015 | exe τὴν κεφαλην AC 181 : 
ext THO Kepadno N 025. 046. 21. 250. 2037. 2038. 2067 al?! Or’ | 
TO Tpogwrov avrov] -ν vg | o ἡλιοσ] o >2020 | στυλοι] στυλοσ 
205. 2020 Tyc vg (—vg°) s! arm |. 

2. καὶ > 2020 | exwy ANC 025. 046. 21 (—35. 205. 468**. 
632**. 2020). 250 al™ Or® : xarexwy 2020.: εἰχεν I. 104. 205. 
241. 468**, 632**. 1957. 2015. 2018. 2019. 2023. 2036. 2037. 
2038. 2041. 2067 alP Pr gig vg arm: exer 35 βιβλαριδιον AN* 
C** 025. 1. 2067 alP Or® 5 : βιβλιδαριον N°C* 35. 60. 61. 69. 104. 
205. 241. 432. 468**. 632**. 1957. 2015. 2019. 2020.) 200m 
2036. 2037. 2038. 2041 : βιβλιον 046. 21 (—35. 205. 468**. 
632**. 2020). 250 al™ Pr gig : libellum vg | nvewypevov xC 
025. 104. 172. 205. 218. 250. 424. 2016. 2018. 2038. 2067 : nrvewy- 
μένων 1 : avewypevov 046. 21 (—205). 2037 al?! Or§: >A bo 
tov δεξιον >C | tho θαλασσησ]) τὴν θαλασσαν 1. 2037. 2038 alP 
tov δὲ ευωνυμον exe tho yno >866 | tye yno] τὴν γὴν I. 201. 
386 |. 

3. womep] pr και Tyc arm!-%*: wo ore vg | μυκαται] rugiens 
Pr bo | expagev?] +wo δὲ (del N°) : +peyadn φωνὴ arm? | ac 
exta βρονται] 8° : extra φωναι δι : αἱ >I. 91. 94. 104. 866. 
2067 arm | TaD εαὐτων guvac | Talo εαὐτων φωναισ N 104 gig 
st arm’ 44; >Pr| rao eavtwy φωνασ. . . (ver. 4) ypapev > 


X. 4-7.} ΑΠΟΚΑΛΎΨΙΣ ΙΩΏΑΝΝΟΥ 297 


. καὶ ὅτε ἐλάλησαν αἱ ἑπτὰ βρονταί, ἤμελλον γράφειν " καὶ 
’ 
Ν x > A > a λέ > , a x\ / ε 
ἥκουσα φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν Σῴράγισον ἃ ἐλάλησαν al 
A , 
ἑπτὰ βρονταί, καὶ μὴ αὐτὰ γράψῃς. 
Ncw δ Ψ rN ε aA é Ν - 6 x , Vines αΝ 
5. καὶ ὁ ἄγγελος ὅν εἶδον ἑστῶτα ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς 
γῆς 
> Ἀ - 3 “ A δε A > ‘ > , 
ἦρεν τὴν χεῖρα αὐτοῦ τὴν δεξιὰν εἰς TOV οὐρανόν, 
6. καὶ ὦμοσεν ἐν τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, 
ὃς ἔκτισεν τὸν οὐρανὸν καὶ τὰ ἐν αὐτῷ, καὶ τὴν γῆν καὶ τὰ ἐν 
2 σὰ 
ovr ua ‘ a2 3 a 9 /, 2 / μὴ 
καὶ τὴν θάλασσαν καὶ τὰ ἐν αὐτῇ, ὅτι χρόνος οὐκέτι ἔσται. 
. ἀλλ᾽ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ F ἑβδόμου Tt ἀγγέλου, ὅταν 
YY ; 
XX. λ , \ 9 λέ θ x , a θ aA ¢€ 3 aN 
μέλλῃ σαλπίζειν, καὶ ἐτελέσθη τὸ μυστήριον τοῦ θεοῦ, ὡς εὐηγγέλισεν 


arm)? | τασ eavtwy φωνασ. . . (ver. 4) Bpovra! Σ- 486. 620. 
866 |. 

4. or ] οσα & 432. 2036. 2037 Pr gig | Bpovra] + voces 
suas vg’ | ἡμελλον AC 046. 61. 69. 82. 181. 201. 218. 386. 452. 
498. 920, 2020. 2024. 2038 Or® : ἐμελλον & 025. 20 (-- 386. 
920. 2020). I. 104. 110. 250. 314. 385. 2015. 2037. 2067 al?! | 
και ore . . . γραφειν] “And I heard the things which the seven 
thunders said: I was about to write them also.” bo | εκ του 
ovpavov] + του εβδομου s!  σφραγισον nota tibi Pr | a] οσα & 94 : 
os! | erra >C gig arm? | xa? >Tyc vg bo | μη avra ANC o25. 
046. 20 ( -- 35). 250 alP™ Or® Tyc Pr gig vg s? arm! 234: aura 
> arm? : μὴ αὐτο s! : μετα ταυτα 1. 35. 60. 181. 432. 1957. 2023. 
2036. 2037. 2038. 2041. 2067 | γραψησ] γραφησ 205 Οἵ: 
γραφεισ 1. 35. 60. 432. 1957. 2019. 2023. 2036. 2037. 2038. 
2041 : γραψεισ 104. 522. 2015 : γραψον 2067 |. 

5. o ἀγγελοσ] tov αγγελον Pr vg*°!8 | ἐστωτα > 429. 498. 
522. 2016*. 2020 gig Γ ἢ pr oo s! | τὴν δεξιαν >A 1. 35. 
2019. 2038 vg s! | εἰσ tov ovpavor] in caelo gig |. 

6. και ὠμοσεν] +0 αγγελοσ Tyc [εν τω ζωντι. .. εν avrn? 
>Tyc | ἐν tw ζώντι AN® 025. I. 35. 104. 175. 205. 314. 617. 
1957. 2015. 2016. 2017. 2019. 2023. 2036. 2037. 2038. 2067 alP 
: per viventem Pr gig vg : ev >N* 046. 20 (— 35. 175. 205. 617). 
250 alP™ Or® | των ees, >1. 181. 241. 632**. 2038. 2067 : + 
apnv 336. 620. 866. 2019 | και τα ev avtw >arm! bo | και τὴν γὴν 
και Ta εν αὐτὴ >A τ. 181 | και τα εν avry! >256 arm! bo | εν 
avutn}] ev avrous 2015. 2036. 2037 | και τὴν θαλασσαν και τα εν avTn 
°C 025. 046. 20 ( — 205. 2020). 250. 2037. 2038. 2067 alP™ Ors 
vg 52 arm). 3. 8; SAN* 141. 205. 429. 522. 2016. 2017. 2020. 
2023 Tyc Pr gig vg 51 arm** | εν αὐτὴ] ev αὐτοισ arm! | οὐκετι 
extat| overt ἐστι N* 141 : οὐκ εσται ETL 1. 2036. 2037 : ETt οὐκ 
εσται sl |. 


7. αλλ >gig bo : οὐκ s! | rye φωνησ >Tyc 51 arm? | tov 


«- τρίτου "» 


298 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [Σ. 8-9. 


τοὺς ἑαυτοῦ δούλους τοὺς προφήτας. 8. καὶ ἡ φωνὴ ἣν ἤκουσα ἐκ 
τοῦ οὐρανοῦ πάλιν ἵ λαλοῦσαν μετ᾽ ἐμοῦ καὶ λέγουσαν ἡ Ὕπαγε λάβε 
τὸ βιβλίον τὸ ἠνεῳγμένον τὸ ἐν χειρὶ τοῦ ἀγγέλου τοῦ ἑστῶτος ἐπὶ 
τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς. 9. καὶ ἀπῆλθα πρὸς τὸν ἄγγελον 
λέγων αὐτῷ δοῦναί μοι τὸ βιβλαρίδιον. καὶ λέγει μοι Λάβε καὶ 
κατάφαγε αὐτό, καὶ πικρανεῖ σου τὴν κοιλίαν, ἀλλ᾽ ἐν τῷ στόματί 
σου ἔσται γλυκὺ ὡς μέλι. 


εβδομου αγγελου] του ayyedov του εβδομου κὲ : του >C | μελλη)] 
μέλλει 18. 104. 172. 429. 522. 1849. 1957. 2015. 2016. 2018. 
2019. 2036 καὶ ANC 025. 046. 20 (—35**. 386. 468**). 1. 
250. 2037. 2038 al?! Or® νρ 8 51:3 eth : >35**. 60. 201. 386. 
432. 468**. 1957. 2023. 2041. 2067 Pr gig vg*"* bo arm : tunc 
vgi | ετελεσθη ANC 025. 20 (—35**. 205. 468*). 250. 2038 alP™ 
s: tyap bo: τελεσθὴ τ. 35**. 205. 468%. 1957. 2015. 20109. 
2023. 2036. 2037. 2041. 2067 Or® : τελεσθει 046. 104 : τελεσθη- 
vat 35* : finietur Pr (gig vg arm) | wo] o 60. 432. 1957. 2015. 
2023. 2036. 2037. 2038. 2041. 2067 51 arm! 242: og 35 | evny- 
γελισεν] ευηγγελισατο 35. 60. 93. 181. 432. 506. 1957. 2015. 
2023. 2036. 2037. 2041 Or® | τουσ eavtov δουλουσ ANC 025. 35. 
205. 2020. 2038 : τουσ δουλουσ eavtov Or® : Tove δουλουσ αὐτου 
046. 20 (— 35. 205. 2020). 250 al™ 51 : rove αὐτου δουλουσ 69. 
2019 : Tow eavtov δουλοισ 1. 2037. 2067 al? : τοισ αὐτου δουλοισ 
2015. 2036 : τοισ δουλοισ αὐτου 498 gig arm?” ; per profetas 
servos suos Pr : per servos suos vg arm** bo | τουσ προφητασ] 
pr cau & eth ; rou προφηταισ 1. 498. 2015. 2036. 2037. 2067 |. 

8. και ἡ φωνὴ nv ἤκουσα] Kar ἤκουσα φωνὴν 104 Pr (gig) vg4 
51 arm* | λαλουσαν . . . λεγουσαν ANC 025. 046. 61. 69. 104. 
1957. 2019 (+por). 2038 (Pr) gig vg 51 arm*: Aadovoa. . . 
λεγουσα 20. 1. 250. 2037. 2067 alP™ Or® | και λεγουσαν ΡΥ: 
+ μοι arm? | vraye| καὶ ΟἹ. 175. 242. 314. 617. 1934. 2016. 
2017 Pr vg? δύῃ} βιβλιον AC 69. 314 Pr gig vg : βιβλαρι- 
διον N 025. 1. 2038. 2067 alP Or® 5 : βιβλιδαριον 046. 20. 250. 
2037 alP™ | yvewypevov ANC 025. 1. 61. 172. 250. 2018. 2019. 
2038. 2067 al : avewypevov 046. 20. 2037 al™" Or® : >s! | ev χειρι) 
>C arm? : ev >314. 2016: εκ χειροσ 2019 Pr gig vg  θαλασ- 
ons... yno|~s! |. 

9. και απηλθα. . . MaBe > s! | απηλθα A 336. 498. 517. 620. 
866. 2024 Or’ : απηλθον XC 025. 046. 20 (—620. 866). 250. 
2037. 2038. 2067 al?! | Aeywr avtrw] >Tyc : avrw >Pr | δουναι 
ANC 046. 20 (— 35. 205. 468**. 2020). 250 alP™ Οἵ" Tyc Pr gig 
vg 52 arm* : doc 025. 1. 35. 205. 468**. 1957. 2015. 2019. 2020. 
2023. 2036. 2037. 2038. 2041. 2067 bo | βιβλαριδιον A**C 025. 
1. 2038. 2067 al? Or® : βιβλαριον A* : βιβλιον & al? (Pr gig vg) : 
βιβλιδαριον 046. 20. 250. 2037 alP™ | AaBe και καταφαγε avro| 
Aa Be αὐτο και καταφαγε N* : λαβε αὐτὸ και katapaye avTo δὰ" eth 


X.10-XI.1.] ΑΠΟΚΑΛΎΨΙΣ ΙΩΑΝΝΟΥ 299 


το. καὶ ἔλαβον τὸ βιβλαρίδιον ἐκ τῆς χειρὸς τοῦ ἀγγέλου Kal 
κατέφαγον αὐτό, καὶ ἣν ἐν τῷ στόματί μου γλυκὺ ὡς μέλι" καὶ ὅτε 
ἔφαγον αὐτό, ἐπικράνθη ἡ κοιλία μου. τι. καὶ λέγουσίν μοι Δεῖ σε 
πάλιν προφητεῦσαι ἐπὶ λαοῖς καὶ ἔθνεσιν καὶ γλώσσαις καὶ βασιλεῦσιν 
πολλοῖς. 


arm? : accipe librum et devora illum vg : λαβε avro σοι bo | σου] 
σοι 51 την κοιλιαν] τὴν καρδιακν A Or®: Ἐσου s!: εν ty κοιλια 
arm} 3: 8. α | εσται γλυκυ] ~Pr : γλυκυ Σ»51|. 

10. μεν tore ΡΓΪ καὶ ἐλαβον. .. κατεφαγον αὐτο >gig | 
βιβλαριδιον AC 025. 1. 2038. 2067 alP Or®s : βιβλιον & 046. 20 
(-- 35. 205). 250 al™ (vg) : βιβλιδαριον 35. 60. 69. 10. 205. 432. 
1957. 2015. 2017. 2019. 2023. 2036. 2037. 2041 : libellum Pr | 
και nv... epayov αὐτο >Pr arm! | γλυκυ wo μελι A 046. 2019 
arm® ; wo μελι γλυκυ SC 025. 20. 250. 2037. 2038. 2067 alP! Ors 
gig vg 5 arm*: γλυκυ >arm**: wo pede >eth | ore εφαγον αὐτὸ 
> 250. 424. 2018 arm? | επικρανθὴ] εγεμισθη & Pr gig arm! 2-4 | 
κοιλια] καρδια Or® (but writes core above) | μου] - πικριασ Xo 
gig arm! @). 4 |, 

11. λεγουσιν AX 046. 20 ( -- 35. 205. 468**. 632**. 2020). 
250 al™ Or® vgs". & sa : λέγει 025. I. 35. 104. 205. 241. 468**. 
632**. 1957. 2015. 2016. 2020. 2023. 2036. 2037. 2038. 2041. 
2067 alP Tyc Pr gig vg*"4£¥ s arm bo" eth | παλιν προφη- 
τευσαι} ~ 2020 : παλιν >arm?| λαοισ .. . εθνεσι} ~s | emt 
λαοισ] ἐπι Aaov 617. 920. 2040 52: ext λαουσ 172 : in populos 
Pr : populis gig vg | εθνεσιν AN 025. 1. 35. 205. 241. 468*. 2016. 
201g. 2020. 2037. 2038. 2067 alP Or® gig vg bo: pr em 046. 20 
( — 35. 205. 468*. 2020). 250 al™ 5 | και γλωσσαισ . . . πολλοισ 
>arm! [γλωσσαισ] pr exe arm? 3 4 |, 


CHAPTER XI. 


\ , , ¢ , " a 
1. Kai ἐδόθη μοι κάλαμος ὅμοιος ῥάβδῳ λέγων Ἔγειρε καὶ 

, A ~ ~ ἢν A 4 
μέτρησον τὸν ναὸν τοῦ θεοῦ καὶ τὸ θυσιαστήριον καὶ τοὺς προσ- 


1. καὶ εδοθη μοι] dedit mihi Pr : edwxav μοι bo | καλαμοσ 
ομοιοσ ραβδὼ)] Aaron virgae similis Tyc : harundinem auream 
similem virgae Pr bo (m-s?') eth | opovoc paBdw] wa ραβδοσ 2020 | 
Aeywv ANS 025. 20, 1. 2038 alP™ Tyc Pr gig vg : + μοι 743. 1075. 
2067 arm}? bo eth : λεγει N* : καὶ φωνὴ Aeyovoa 2015. 2036. 
2037 : Pr και εἰιστήκει (εστηκει δὲν" ὁ : ἱστήκει 046) ο ayyeAoo 
N° 046. 60. 61. 69. 104. 172. 250. 424. 432. 1957. 2018. 2023. 
2041 Or® 5}: 3 arm : pr καὶ 0 ayyeAoo ειστηκει 2019 | ἐγειρε AN 
025. 046. 175. 325. 456. 620. (866). 920. 1849. 2004. 2037* al 


300 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ΧΙ. 2-4, 


κυνοῦντας ἐν αὐτῷ: 2. καὶ τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ ἔκβαλε 
ἔξ θ ΕΝ Ν x at , @ ἐδ 40 “ ἔθ Ν ‘ sx. 
ἔξωθεν καὶ μὴ αὐτὴν μετρήσῃς, ὅτι ἐδόθη τοῖς ἔθνεσιν, Kal τὴν πόλιν 
fol , Ν , 

τὴν ἁγίαν πατήσουσιν μῆνας τεσσεράκοντα καὶ δύο. 

3. καὶ δώσω τοῖς δυσὶν μάρτυσίν μου, καὶ προφητεύσουσιν ἡμέρας 

, 

χιλίας διακοσίας ἑξήκοντα { περιβεβλημένους t σάκκους. 4. Οὗτοί 
εἰσιν ai δύο ἐλαῖαι καὶ αἱ δύο λυχνίαι αἱ ἐνώπιον τοῦ κυρίου τῆς γῆς 


Or’ ; ἐγειρον 60. 94. 205. 2038 : ἐγειραι 30 ( -- 175. 325. 456. 620. 
866. 920. 1849. 2004). I. 250. 2067 al | kar? > 104 Tyc bo | 
petpyoov] μετρῆσαι 104. 920. 2040 | του θεου > arm!:? | τὸ 
θυσιαστηριον] Ἔ tov θεου Tyc Pr:+avrov eth | ev avrw] illud gig 
arm |, 

τ και τὴν αὐλὴν. . - μετρησησ > gig | τὴν αὐλὴν την] δὲς : 
tno avAyo tho &* : atrium autem (Tyc) vg : ara autem Pr | e&w- 
Oe! A 025. 046. 21. 2067 al?! Or§ Tyc Pr vg 52 arm! 28 bo ; 
ἐσωθεν 8 I. 172. 181. 250. 2018. 2037. 2038 s! | vaov] X°: Aaov 
R* | exBare εξωθεν και > Pr arm‘ | exBadre] &°: pr καὶ N* : exBadre 
2037 | e€wOev? AN® 1. 35. 61. 69. 172. 181. 250. 424. 432. 506. 
1057. 2015. 2018. 2019. 2023. 2036. 2037. 2038. 2041 Ors: 
ἐσωθεν 025 : cow N* arm! : ew 046. 21 (—35). 2067 alPl 
arm!":8 bo : foras Tyc vg : > arm* “eth | μετρησησ] μετρησισ 
I : μετρησεισ 104. 2036 | row εθνεσιν] N°: pr καὶ N* τὴν πολιν 
τὴν αγιαν) ἡ πολισ ἡ αγια arm! bo | τὴν αγιαν > Pr | πατησουσιν 
μετρησουσιν A: -εν αὐτὴ bo : “that they shall trample under 
foot” arm! [τεσσεράκοντα AN : τεσσαρακοντα 025. 21 ( -- 35) alP! 
Or® : μ' 046. 1. 35 | και δυο A 046 (f). 21 ( -- 35. 205. 617. 919. 
2020). 429. 2067 alP 5 arm: καὶ Σ» 025. 69. 205. 250. 617. 
QIg. 2018. 2020. 2023. 2037 Or® Tyc Pr gig vg bo: Br. 35 
apa 

3. kat προφητευσουσιν] ut profetent Pr eth : προφητευσαι 
51 : καὶ > bo | διακοσιασ > 69 | εξηκοντα)] + πέντε R*° 69 
arm! 2-3 | περιβεβλημενουσ AX* 025. 046. 35*. QI. 104. 242. 920. 
1934. 2015. 2036. 2041 : -μενοι N° C 21 (-35*. 920. 1934). I. 
250, 2037. 2038. 2067 al?! Or® Tyc Pr vg : amictis gig | σακκουσ] 
saccis Tyc Pr gig vg’ |. 

4. at δυο ελαιαι και >1*. 2038 | ai] N°: οἱ N* : > 205 51:20 
| ἐλαιαι] αυλαιαι A : αλαιαι C | αἱ dv0? AX® C 025. 046. 21 ( -- 205. 
620. 866). 250. 2037. 2067 alP™ Or® arm : ε δυο 620 : δυο N* 205. 
866 al? s!-2 | ac ενωπιον AC 025. 046. 21 ( - 35. 175. 205. 386. 
1934. 2040). I. 250. 2037. 2067 al?! bo: οἱ evwmov 201. 386: 
at >& 35. 61. 69. 104. 172. 175. 205. 241. 242. 314. 424. 1934. 
2016, 2017. 2018. 2038. 2040 Or®: in conspectu Tyc vg : sub 
conspectu Pr : coram gig | rov κυριου NC 025. 91 ( — 35. 205). 250. 
2067 alP™ Or® Tyc Pr gig vg 5 arm** bo : του >A 046 : του θεου 
I. 25. 205. 2015. 2019. 2036. 2037. 2038 alP arms: “the lord 
God” arm!:2 | τηὴσ γησ)] pr πασὴσ 51 arm! ? ; super terram gig : 


ΧΙ. 5-6. | ΑΠΟΚΑΛΎΨΙΣ IOQANNOY 301 


ἵ ἑστῶτες 7. 5. καὶ εἴ τις αὐτοὺς θέλει ἀδικῆσαι, πῦρ ἐκπορεύεται 
ἐκ τοῦ στόματος αὐτῶν καὶ κατεσθίει τοὺς ἐχθροὺς αὐτῶν.(α) 6. 
οὗτοι ἔχουσιν τὴν ἐξουσίαν κλεῖσαι τὸν οὐρανόν, ἵνα μὴ ὑετὸς βρέχῃ 
τὰς ἡμέρας τῆς προφητείας αὐτῶν, καὶ ἐξουσίαν ἔχουσιν ἐπὶ τῶν 
ὑδάτων στρέφειν αὐτὰ εἰς αἷμα καὶ πατάξαι τὴν γῆν ἐν πάσῃ πληγῇ 
ὁσάκις ἐὰν θελήσωσιν. 

(a) Text adds a gloss here: καὶ εἴ τις θελήσῃ αὐτοὺς ἀδικῆσαι, οὕτως δεῖ 
αὐτὸν ἀποκτανθῆναι. 


> bo | ἐστωτεσ AX*C 046. 21 (-- 325. 205. 337. 468. 617. 
632**. 866. g20. 2020. 2040). 250 al™ Oris: ἐστωταισ 866: 
coTwoat N° 025. 1. 35. 104. 205. 241. 337. 385. 468. 617. (620). 
632**. 920. 1957. 2015. 2019. 2020. 2023. 2036. 2037. 2038. 
2040. 2067 alP : stantes Tyc vg : consistentia Pr |. 

5. καὶ et tus αὐτουσ θελει αδικησαι] καὶ εἰ te θελουσι avro 
ποιήσουσι bo? : “and they (he arm? 5: ) shall desire (desire 
arm+) to hurt them” arm | avrova θελει AC 025. 046. 21 
(— 468*). 2037. 2067 al™ Or® Tyc Pr vg s?: ~ & 172. 250. 
468*. 2018 gig : θελει (αδικησαι) avtove 69 s! | θελει] θελη 104. 
2038 : θελησει Pr arml-?% ; voluerit gig vg | αδικησαι] + sive 
occidere Tyc | πυρ εἐκπορενεται. .. αδικησαι > 205 | εἐκπορευεται) 
ἐκπορευσεται 61. 69 Or® arm}: 2:8: ; exeat Pr: exiet gig vg | και 
>bo | xarecfer] devorabit gig vg arm!?%-¢ ; comburens Pr | 
ει tig | N°: ἡ τισ N* C1: οστισ 2020 51 arm | θεληση AN : θελησει 
2020 Or® arml- 2-3-2 ; θελει C 025. 046. 21 ( -- 2020). 250. 2037. 
2038. 2067 alP! Pr s arm‘: voluerit gig vg | θεληση avrove AC 
025. 046. 21 ( -- 468). 250. 2037 alP Or’ gig vg : ~ 1. 468*. 
2019. 2023. 2038. 2067 al™ Pr s?: θελησὴ (αδικησαι) avrove & 
(51) | αδικησαι] αποκτειναι 432. 2015. 2019. 2022. 2036. 2037. 
2067 | ovrwr] > A : ovrw 18. 205. 617. 632. 919. 920. 1849. 
1934. 2004. 2040 | avtov] pr και Pr : avrove 620. 866 s! arm | 
αποκτανθηναι] αδικηθηναι arm? |, 

6. ουτοι] pr και s! : ore bo eth | τὴν εἕουσιαν AC 025 Or : τὴν 
> 046. 21. 250. 2037. 2038. 2067 al?! | εξουσιαν κλεισαι τον 
ουρανον ANC 025. I. 35. 205. 2015. 2019. 2023. 2036. 2037. 
2038. 2067 al™ Tyc Pr gig (vg) 5 : Ὁ καὶ after εξουσιαν Οτϑ : τον 
ovpavov εξουσιαν κλεισαι 046. 21 (—35. 205. 2020). 250 al™: 
ἐξουσιαν τὸν ovpavoy κλεισαι 69. 498. 2020 | κλεισαι] μετρησαι 
arm | veroo Bpexn] ~ 1. 2037. 2067 alP : verove Bpexn 498 : υετουσ 
βρεξη 2020 : veroo βρεχει 429. 522. 2015. 2017. 2019. 2021: 
καταβαινὴ veroo 51 arm* : pluat Tyc vg : imbrem pluat Pr : 
pluat pluvia gig : “they rain” arm! : + em τὴν γὴν bo eth | rar 
Ἡμερασ] εν ταισ ἡμεραισ τ. 2037 Tyc Pr (vg) 51 arm: pr πασασ 
bo | τησ προφητειασ avrwv 025.21 ( -- 617. 920. 2040). 250. 2038, 
2067 al™ Or® Tyc Pr gig vg 51" 2 arm : τὴσ προφητιασ αὐτων 
ANC 046 : avrwy rye προφηΐειασ 1. 617. 920. 2037. 2040 alP! | 


302 ΑΠΟΚΑΛΎΨΙΣ TOANNOY [XI. 7-9. 


7. Kat ὅταν τελέσωσιν τὴν μαρτυρίαν αὐτῶν, τὸ θηρίον τὸ 
ἀναβαῖνον ἐκ τῆς ἀβύσσου ποιήσει pet αὐτῶν πόλεμον καὶ νικήσει 
αὐτοὺς καὶ ἀποκτενεῖ αὐτούς. 8. καὶ τὸ πτῶμα αὐτῶν ἐπὶ τῆς πλατείας 
τῆς πόλεως τῆς μεγάλης, ἥτις καλεῖται πνευματικῶς Σόδομα καὶ 
Αἴγυπτος, ὅπου καὶ ὃ κύριος αὐτῶν ἐσταυρώθη. 9. καὶ βλέπουσιν 
ἐκ τῶν λαῶν καὶ φυλῶν καὶ γλωσσῶν καὶ ἐθνῶν τὸ πτῶμα αὐτῶν 


ἐπι των voaTwv στρεφειν αυτα] στρεφειν τα υδατα 51 | ἐπι των vdaTwv 
omnium aquarum Pr | εἰσ aia] in sanguine gig | και] 8° : ΣΝ 
ev racy πληγὴ οσακισ eav θελησωσιν ANC 025. 1. 35. 205. 2015. 
2019. 2020. 2023. 2036. 2037. 2038. 2067 al? Or® Pr gig vg 
s arm!-3-4-¢ eth : ev πασὴη πληγὴ after θελησωσιν 046. 21 ( -- 35. 
205. 617. 920. 2020. 2040). 250 al™ | ev racy tAnyn AXC o25. 
21 (-—617. 920. 2040). I. 2015. 2019. 2023. 2036. 2037. 2038. 
2067 alP™™ Or® Pr 5 (arm*) : ev >046 al? vg (arm!-*) : εν racy 
>gig : >617. 920. 2040 | εαν] av C 2020 | θελησωσιν] θελησου- 
σιν C : θελωσιν 69. 498. 2019. 2038 : θελουσιν 181 |. 

ἡ. Kat οταν τελεσωσιν >617* (but not 617**). g20. 2040 Or® 
(through homoeotel.) arm? 3 | τελεσωσιν] τελεσουσι I. 2037. 2067 | 
αὐτων] Tyo (αυτων και τὴν eth) προφητειασ (-av eth) avtwv bo eth | 
το Onpiov|+7o teraprov A | to αναβαινον] N° : τοτε avaBawwov N* : 
to avaBawwv A : quae descendit Tyc | aBvocov] θαλασσησ s! | 
μετ avtwy πολεμον ANC 025. 046. 21 ( -- 205). 250 al™ Or® Tyc 
Pr (gig vg) s : woAeuov per avTwy I. 205. 2019. 2037. 2038. 2067 
al? | νικησει] vexnon C : νικησὴ 104 : vicit Tyc | καὶ ἀποκτένει 
avrovs >I. 172. 181. 498. 2019. 2021. 2038 | καὶ > bo | 
αἀποκτενει} occidit Tyc |. 

8. to ropa AC 046. 21 (— 35. 205. 2020) al™ Or® Tyc arm* ¢ 
bo : τα πτωματα & 025. 1. 35. 172. 205. 250. 1957. 2018. 2019. 
2020. 2023. 2036. 2037. 2038. 2067 al? Pr gig vg s arm!*4| 
ἐπι Tne πλατειασ] ἐπι των πλατειων 5} : in plateis Tyc vg arm* : 
in platea gig : in medio Pr : “in the midst of their street” 
arm}: 3: (8). ; pr εσται N° ὃ bo sa: pr εασει 432. 2015. 2022. 2036. 
2037 : pr proicitur Tyc : pr ponet Pr : pr jacebunt gig vg* ” arm* 
: pr posuit eth | τησ πλατειασ >eth | roAcwo tho peyadno] rho 
μεγαλησ πολεωσ 205 : εν TH πόλει Ty μεγαλη arm! 3 : + puper 94 3+ 
arapa 2015. 2036. 2037 : + jacebunt vg*"° | Σοδομα] + και 
eyyvo o ποταμοσ N° : Seger arm! 4 : +xar Βαβυλων arm* | και 
Αἰγυπτοσ] > Pr : καὶ Τόμορρα 2019 :- και Βαβυλων arm? : “ of 
Khemi” bo | ovov και] καὶ > 8° τ. 61. 69. 104. 172. 181. 250. 
424. 919. 2018. 2019. 2038. 2067. s! bo eth | | δδδ Shs 
ἡμῶν I |. 

9. βλεπουσιν] βλεψουσιν Pr gig vg arm!?%« bo eth | Aawy 
... φυλων] ~ & 51 bo | φυλων] pr των 046 | και εθνων] >1 Tyc 
arm! : + ‘‘they shall look upon” bo | ro wrwpa.. . ἡμισυ > Pr | 
ro mrwpa ANC 046. 21 (-- 35. 205. 2020. 2040). 250 alP™ Or* 


ΧΙ. 10-11.] ATIOKAAYWIS, IQANNOY 303 


€ , a we δὲ ‘ Ν , 3a 3 3 , A 
ἡμέρας τρεῖς Kal ἥμισυ, καὶ τὰ πτώματα αὐτῶν οὐκ ἀφίουσιν τεθῆναι 

-“ “ “ lal , > .- 
εἰς μνῆμα. το. καὶ οἱ κατοικοῦντες ἐπὶ τῆς γῆς χαίρουσιν ἐπ᾽ αὐτοῖς 

Ν > ΄ Ν δῶ , > λ “Δ “ = e ὃ ΄ 

καὶ εὐφραίνονται καὶ δῶρα πέμψουσιν ἀλλήλοις, OTL οὗτοι οἱ δύο 

~ Lal Ν “~ A 
προφῆται ἐβασάνισαν τοὺς κατοικοῦντας ἐπὶ τῆς γῆς. 

cal A ~ -“Ἤ “- 
11. Καὶ μετὰ τὰς τρεῖς ἡμέρας καὶ ἥμισυ πνεῦμα ζωῆς ἐκ τοῦ θεοῦ 

> ~ > - \ oo” > Ν “ὃ » A Ν / 
εἰσῆλθεν ἐν αὐτοῖς, καὶ ἔστησαν ἐπὶ τοὺς πόδας αὐτῶν, Kal φόβος 


Tyc τη 3.8:α ; τὰ πτωματα 025. I. 35. 205. 1957. 2015. 2019. 
2020. 2023. 2036. 2037. 2038. 2040. 2041. 2067 gig vg 5 arm* 
bo [και ἡμισυ AXC 025. 35. 429*. 432. 2015. 2023. 2036. 2040 
alP Ors Tyc gig vg 5 arm# : και >046. 21 (— 35. 2040). 250. 2037. 
2038. 2067 al?™ | ra πτωματα] τα σωματα 2037 arm® : τὸ σωμα 
69 : “their bones ” arm!-?-4 | αφιουσιν ANC 025. 1. 181. 2015. 
2019. 2036. 2037. 2038 Tyc vg : αφησουσιν 046. 21 (— 2040). 
250. 2067 al?! gig s arm bo: αφιασι 2040 : αφιησιν Or® | μνημα 
(A) &* 025. 046. 21 (-- 205). I. 250. 2037. 2038. 2067 al?™ Or® 
Tyc gig arm!-** bo : μνημειον C 2019 : μνηματα N° 205. 522 alP 
Pr vg 5 arm*-¢ |, 

10. ot κατοικουντεσ] pr παντεσ bo | ἐπι tyo γησ] exe τὴν γην 
172. 314 : ἐπι > 2015. 2036 | χαιρουσιν] χαρήσονται 2020. 2067 
Pr gig vg s arm‘ bo | ex avrow] εν avrow 2015. 2020. 2036 | 
evppawovrat ANC 025. 1. 35*. 181. 205. 2015. 2019. 2036. 2037. 
2038. 2040 Or’ arm! 3:8: α ; epulantur Tyc : εὐφρανθησονται 046. 
21 (-- 35*. 205. 2040). 69. 104. 110. 250. 314. 2067 Pr gig vgs 
bo | και ευφραιν. >eth [πέμψουσιν ANC 1. 35. 205. 2037**. 2040 
al™ Or® Pr gig vg 5 bo eth : πεμπουσιν N 025. 2015. 2019. 2036. 
2037*. 2038 Tyc arm? 34 (sa?) : δωσουσιν 046. 21 ( -- 35. 205. 
2040). 250. 2067 al™ | αλληλοισ] αλληλουσ C 517 | ovror >s! | 
ot δυο προφηται] or προφῆται οι δυο N : προφηται > Pr | rove κατοι- 
κουντασ ἐπι THO γησ] eos per plagas Tyc |. 

11. tao τρεισ AC 046. 21 ( — 35. 468. 1849. 2020). 2037. 2067 
alP! Or® s? : rao > & 025. I. 35. 69. 141. 250. 432. 468. 1849. 
1957. 2015. 2018. 2019. 2020. 2023. 2038. 2041 s! arm! 344 
bo: > arm? | ἡμερασ και ἡμισυ] ἡμερασ after ἡμισυ 69. 2015. 
2020. 2036. 2037. 2067 : kat > 69. 2020 : και nutov> arm)? | 
ἡμισυ) ἡμισου An* : τὸ ἡμισυ C | ζωησ] ζων 51 arm** :> bo 
| ex του θεου] > 468*. 617. 632* : εκ > arm! 3. 6 bo | ex του θεου 
εισηλθεν] εἰσηλθεν ex του θεου C | εἰσηλθεν] εἰισελευσεται bo eth | 
εν αντοισ A 94. 2015**. 2019. 2036. 2037. 2040 Orr: v > Ὁ 
025. I. 35. 104. 181. 2020. 2038 : εἰσ avrovs N 046. 21 ( -- 35. 
2020. 2040). 250. 2067 al™ Tyc Pr gig vg arm bo sa eth : ἐπ 
αὐτουσ 1957. 2023. 2041 : 51" 2=ey avtoiw or εἰσ avtove | ἐστησαν] 
στήσονται 2020 bo eth | αὐτων] + και πνευμα Cone erecev er αὐτουσ 
s! | ἐπέπεσεν AC 025. 35. 325. 337. 450. 468. 620. 632**. 866. 
920. 2037. 2038 alP Or® : επιπεσειται 2020 arm! ** bo : ἐπεσεν 
δὲ 046. 21 (- 35. 325. 337- 456. 468. 620. 632**, 866. 920). 250. 


φώνης 
μεγάλης 


λεγούσης 


304 ΑΠΟΚΑΛΎΨΙΣ ΙΩΑΝΝΟΥ [XI. 12-14. 


a > / $54 ‘ 0 a > - \ ἢ 4 
μέγας ἐπέπεσεν ἐπὶ τοὺς θεωροῦντας αὐτούς. 12. καὶ ἤκουσαν φωνὴν 
μεγάλην) ἐκ τοῦ οὐρανοῦ [λέγουσαν] αὐτοῖς ᾿Ανάβατε ὧδε" καὶ ἀνέ- 

\ “Ἅ 
βησαν εἰς τὸν οὐρανὸν ἐν τῇ νεφέλῃ, καὶ ἐθεώρησαν αὐτοὺς οἱ ἐχθροὶ 
αὐτῶν. 
’ a @ f 

13. Καὶ ἐν ἐκείνῃ τῇ ὥρᾳ ἐγένετο σεισμὸς μέγας, καὶ τὸ δέκατον 

τῆς πόλεως ἔπεσεν, καὶ ἀπεκτάνθησαν ἐν τῷ σεισμῷ ὀνόματα ἀνθρώ- 
4> ε ’ὔ Ν ε \ m” δ , x \ oo” ΄ 

πων χιλιάδες ἑπτά, καὶ οἱ λοιποὶ ἔμφοβοι ἐγένοντο καὶ ἔδωκαν δόξαν 
τῷ θεῷ τοῦ οὐρανοῦ. 

. ‘H BS Je ὃ , 3 ηλθ e id ek ΓΔ Se ΄ Μ ’ 

14. Ἢ οὐαὶ 7 δευτέρα ἀπῆλθεν" ἰδοὺ ἡ οὐαὶ ἣ τρίτη ἔρχεται ταχύ. 


2067 al? eth : eyevero 51 | τουσ θεωρουντασ των θεωρουντων C 025. 
χ 

12. > Pr [κουσαν ANC 025. 429** alP vg 5: ἤκουσα 046. 
21 (-- 2020). 250. 2037. 2038..2067 alP™ Or® Tyc gig arm bo 
Sa : ἀκουσονται 2020 | φωνὴν μεγαλὴν ex Tov ovpavov] de caelo 
vocem magnam Tyc| φωνὴν μεγαλὴν .. . λεγουσαν (λεγουσα 
046**) A 046*. 21 (—35. 205. 2040). 250 alP™ Or® : φωνησ 
peyadno . . . λεγουσησ NC 025. 1. 35. 60. 181. 205. 432. 1957. 
2015. 2019. 2023. 2036. 2037. 2038. 2040. 2041. 2067 | avrow] 
> A 2015 Tyc gig : avrova 2016* | avaBare ANC 025. 325. 452. 
456. 506. 2019 Or® : avaByre 046. 21 (—325. 456. 620. 866). 
250. 2037. 2038. 2067 al?! : avaBerre 620. 866 : ascende Tyc: 
“rise ye up and come up” arm}? 4 | εθεωρησαν] εθεωρουν 498. 
2020 5} : “shall see” bo | avrovo] “their going up” arm? | οἱ 
ἐχθροι] pr mavreo arm}: ? |, 

13. και ev ANC 025. I. 35. 205. 250. 2037. 2038. 2040. 2067 
al™ Or’ Pr gig vg 5 arm!:** bo eth : xar> 046. 21 (— 35. 205. 
2040) al™ Tyc arm* 4 | wpa ANC 025. 1. 205. 2019. 2037. 2040 
al? Or® Tyc Pr vg s arm!-*3¢ bo eth : ἡμερα 046. 21 (-- 205. 
2040). 250. 2038. 2067 alP™ gig arm‘ | eyevero] εσται arm? bo | 
και το] wore To C | dexarov | γ 046 bo : δωδεκατον 175. 2017 : + 
pepoo bo eth | ἐπεσεν] ἐπεσαν s! : “was swallowed up” arm! 2 8: α 
| ονοματα ανθρωπων χιλιαδεσ exra] numero LXX milia hominum 
Pr : pr καὶ s! | ονοματα ανθρωπων] > arm! : ονοματα ανθρωποι 5}: 
ανθρωποι arm | ot λοιποι] + avOpwrwy arm! : “ after that ” arm! 3: 5-4 
| eupoBou eyevovto] evpoBor eyev. C : ev φοβω eyev. & 6g Or® Pr 
(sunt missi) 51 : in timorem sunt missi vg : “‘fear (+ great arm?-*) 
was (shall be arm?) in all” arm! 2 3-4 ; “were astounded” arm‘ | 
ἐγένοντο και] yevopevor 2015. 2036. 2037 | του ovpavov] > Tyc 52: 
+et terrae Pr : rw ev τω ovpavw s! : “heavenly” arm}: 2 8: α |, 

14, ἡ ovat  Seutepa] ἡ} > N° 1. 172: pr καὶ 386: pr wdov 
arm}. 2 3. α ; (δου at ovat at δυο 51 | απηλθεν] παρηλθεν & 2015. 2036. 
2037 : andor 51 | ιδου] pr και vg* 51 arm* bo : 104. 205. 209. 
218. 314. 2018 arm® eth : καὶ arm!-24 eth | Wov ἡ ova ἡ τριτὴ 
epxerat AC 025. 1. 35. 2019. 2020. 2038 alP Or® Pr (vg) 5 (bo) : 
Lov ἡ TPLTN ovat ἐρχεται 2015. 2036. 2037 : Lov ovat ἡ τριτὴ EpxeTat 


ΧΙ. 15-16. ] ΑΠΟΚΑΛΎΨΙΣ IOQANNOY 305 


A 1¢ Σ 
15. Καὶ ὁ Τέβδομος ἱ ἄγγελος ἐσάλπισεν" καὶ ἐγένοντο φωναὶ <rpiros> 
μεγάλαι ἐν τῷ οὐρανῷ λέγοντες 
, a , a , a a 
Ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ 
Χριστοῦ αὐτοῦ, 
‘ , > Ν 5»... ~ IP: 
καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων. 
Ν ΒΝ Ἣν » , Le οἷν - a , 
16, καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι οἱ ἐνώπιον τοῦ θεοῦ καθή- 
μενοι ἐπὶ τοὺς θρόνους αὐτῶν ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν καὶ 
nw ΄“ , 
προσεκύνησαν τῷ θεῷ λέγοντες 


2040 : ἢ ovat ἡ τριτὴ (ταχυ) ἐρχεται 205 : ἰδου ἐρχεται ἡ OVAL ἡ τριτὴ 
N 2019 gig : ἡ ovat ἡ τριτὴ ἰδου εἐρχεται ο46. 21 ( -- 35. 205. 2020. 
2040). 250. 2067 al™ | ἐρχεται] veniet vg (arm!-* 3: α) ; ἐληλυθε 
51 : tr. after raxv 205 |. 

15. xat]+ore arm!:* 32 | 9 εβδομοσ ἀγγελοσ εσαλπισενἾ ot 
ἐπτα αγγελοι ἐσαλπισαν arm! | o> A | και > arm! 2 4-4 | eyev- 
ovTo| 8°: eyevero N* Δττη 1" 3: 8: α [φωναι peyadar] φωνὴ peyady arm! 8 
eth : φωνὴ arm* | ev Tw ovpavw| ex του ovpavovarm!-? bo eth | Aeyov- 
τεσ A 046. 18. 61. 69. 82. 93. 110. 314. 325. 336. 429. 432. 452. 456. 
506. 517. 522. 617. 620. 866. 919. 920. 1849. 1955. 2004. 2021. 
2039 Or® : λεγουσαι NC 025. 21 ( -- 18. 325. 456. 617. 620. 866. 
919. 920. 1849. 2004). 250. 2037. 2038. 2067 al?! | eyevero ἢ 
βασιλεια] eyevovro αἱ βασιλειαι 1. 104. 205. 2038 | ἡ βασιλεια] pr 
maga arm? 3: | του κοσμου] huius mundi gig vg : > 2015. 2037 Pr 
arm! 4 | του κυριου ἡμων] pr καὶ 1934 : Tov θεου ἡμων 2015. 2020. 
Pr : καὶ του θεου ἡμων 5] : του κυριου του θεου ἡμων bo | και 
του Χριστου αὐτου] Ιησου Χριστου 205. 1934. 2015 (pr του). 2036. 
2037 arml-? : καὶ Σ» arm‘ | βασιλευσει] βασιλευει 69. 172. 325. 
336. 456. 517. 620. 866. 2015. 2018. 2036. 2037* : regnavit gig 
51 | rove αἰωνασ] Ἐ και εἰσ Tove awvac arm‘ : τὸν awva bo [των 
αἰιωνων] Ἐ ἀμὴν ὃὲ 94. 141. 181. 2020 vg* arm? bo?! |. 

16. οιἱ > &* A bo | εἰκοσι τεσσαρεσ ANC 025. 18. 175. 205. 
250. 386. 617. 920. 1849. 1934. 2020. 2037. 2038. 2067 alm 
Ors : κδ΄ 046. 21 (—18. 175. 205. 386. 617. 920. 1849. 1934. 
2020). I. 104 alP : εἰκοσι Kau τεσσαρεσ 429 al? | οἱ evwriov NC 
025. 21 ( — 35*. 205. 2040). 250. 2037. 2067 al?! Or® 5 arm!- 24-4 
bo : qui in conspectu dei sedent Pr (gig) vg : οἱ > A 046. 1. 35%. 
61. 69. 104. 181. 205. 209. 2038. 2040 Cyp arm? | του Geov ANC 
025. I. 35. 205. 1957. 2015. 2023. 2036. 2037. 2038. 2040. 2041. 
2067 alP Pr gig fl vg 51 arm!-? 42; pr του Opovov 046. 21 ( -- 35. 
205. 2040). 250 alP™ Or® 52 arm? | καθημενοι A 025. 1. 35. 104. 
632**, 1957. 2019. 2020. 2037. 2038. 2067 al? Pr gig vg Cyp (5) 
arm bo eth: pr οἱ 61. 69. 205 Or’: καθηνται N°C 82. 2040: ot 
καθηνται X* 046. 21 (— 35. 205. 632**. 2020. 2040). 250 alP™ | 
ext Tova Opovova] ext Opovov arm! | erecay . . . τω θεω > arm} 
| ἐπεσαν . . . avtwy > arm! | αὐτων > bo | ἐπεσαν A(&)C 025. 1. 
104. I10. 337. 429. 620. 866. 2016. 2023*. 2067 al? Or® : ἐπεσον 

VOL. II.—20 


306 ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ [ XI. 17-18. 


17. Ἐὐχαριστοῦμέν σοι, Κύριε ὃ θεὸς ὃ παντοκράτωρ, 
ὃ ὧν καὶ ὁ ἦν, 
ὅτι εἴληφας τὴν δύναμίν σου τὴν μεγάλην 
καὶ ἐβασίλευσας. 
18a. καὶ τὰ ἔθνη ὠργίσθησαν, 
ὁ. καὶ ἦλθεν ἡ ὀργή σου, 
h. καὶ <6 καιρὸς;» διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν, 
¢. καὶ ὃ καιρὸς τῶν νεκρῶν κριθῆναι, 
5. τοὺς μικροὺς καὶ τοὺς μεγάλους, 
ἡ. καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου, 
ἐ. τοῖς προφήταις καὶ τοῖς ἁγίοις 
fi καὶ τοῖς φοβουμένοις τὸ ὄνομά σου. 


046. 21 (-- 337. 620. 866). 250. 2037. 2038. (2040) al™ : pr και 
ἐξ 2040 | ra προσωπα] το προσωπον ἢ bo | xa? > bo sa | τω θεω] 
> gig: ‘the Lord God” arm! * | Aeyovrer] eAeyov arm? : και 
eXeyov arm? ¢ |. 

17. σοι] σε 046 | Κυριε] Κυριοσ & 2038 | 0 θεοσ]- ἡμῶν 2015. 
2036. 2037 gig vg® arm? | o?] 8°: > X* | wy... yv]~gig eth | 
o nv|+Kat o ἐρχομενοσ O51. 35. 1957. 2015. 2019. 2023. 2036. 
2037. 2040. 2041 alP (bo) | ore] pr και X*C : καὶ arm* : oc 
arm! 2 | eAndac] εἰληφεσ C | σου τὴν μεγαλην > arm! bo |. 

18. ὠργισθησαν] N°: ὠργισθη ᾿ξ Ἐ : οργισθησαν 149. 201. 2015. 
2017 alP | και3] ore bo | cov]+ em avrove 2020 | και διαφθειραι] και 
> A arm? : quique exterminandi sunt Pr : et conrumpantur fl : 
διαφθερεισ bo | διαφθειροντασ AX 046. 21 ( — 35. 468**). 2037 alP! 
Or® arm bo eth : διαφθειραντασ C 35. 60. 104. 172. 241. 242. 
250. 468**. 1957. 2018. 2023. 2041 Pr gig fl vg Cyps: φθει- 

οντασ 025. I. 2038. 2067 | καιροσ] κληροσ C : + rye κρισεωσ bo 

es vexpwv| των εθνων 617. 920. 2020 : Tova νεκρουσ bo | 
KpiOnvar| > Pr : κρινεισ arm® : κριναι bo | τουσ μικρουσ και Tov 
μεγαλουσ AX*C Or® : τοισ (pr καὶ 2020 gig) μικροισ Kat Tow 
μεγαλοισ N° 025. 046. 21. 250. 2037. 2038. 2067 al?! Pr gig fl 
vg Cyp 52 arm : Tow μικροισ peta των μεγαλων 51. It is possible 
to explain the variation of tenses as due to the dislocation of 
lines # and g. Thus Ax*C preserve the acc. (τουσ μικρουσ in 
apposition to the subject of κριθηναι) even after the transposition 
of the line after και rove dof. cov. Next comes the corrector’s 
stage: the acc. is changed into a dat. to agree with roo φοβ. 
Possibly the original order was a, 4, h, g,¢,d,¢,f. The rove 
μικρουσ κτλ. would then qualify τοὺυσ διαφθειροντασ κτλ. In any 
case the order in the MSS is wrong, | dovvar]+avro bo | και 
ros αγιοισ > Pr gig | τοισ αγιοισ και tow (> δὲ) φοβουμενοισ] 
Tove αγιουσ Kat Tove φοβουμενουσ A (a correction?) : tow ayvour 
και >O51I : Kat> 35*. 205. 2015. 2019. 2036. 2037. 2038 al? 
arm} 2-2 | αγιοισ] + cov 617. 920. 2020 |. 


ΧΙ. 190- ΧΊ]. 1-2.] ΑΠΟΚΑΛΥΎΨΙΣ INANNOY 307 


x a) ’, ε x a a SP) a > Aa A Ψ ε 

19. καὶ ἠνοίγη ὃ ναὸς τοῦ θεοῦ 6 ἐν τῷ οὐρανῷ, καὶ ὥφθη ἡ 

κιβωτὸς τῆς διαθήκης αὐτοῦ ἐν τῷ ναῷ αὐτοῦ, καὶ ἐγένοντο ἀστραπαὶ 
καὶ φωναὶ καὶ βρονταὶ καὶ σεισμὸς καὶ χάλαζα μεγάλη. 


19. ἡνοιγη AN (ηνυγη) C 025. 1. 35. 61. 69. 104. 172. 205. 
250. 1957. 2015. 2018. 2019. 2023. 2036. 2037. 2038. 2040. 2067 
alP Or® eth : ηνοιχθη 046. 21 ( -- 35. 205. 2040) al™ | o ev rw AC 
61. 69. 172. 250. 2018. 2020. 2040 Or* gig fl arm bo eth: o>n 
025. 046. 21 (-- 2020. 2040). 2037. 2038. 2067 al?! Tyc vg 5 
ovpavw|+avw X* (del. &°) | ὠφθη] εδοθη C | τησ διαθηκησ ἜΗΙ 
του θεου arm® | αὐτου AC 025. 1. 35*. 172. 205. 250. 2015. 2018. 
2019. 2036. 2037. 2038. 2040 al? gig vg 5 arm}: 2-3-4 ; του κυριου 
21 (-—18. 35%. 205. 386. 2040). 2067 alP! Or® : κυριου 046. 18. 
104. 1957. 2039: Tov Geov® 201. 386 fleth : > Tyc bo | ev τω ναω] 
> arm?: pr “ which is” arm!-? eth | αὐτου» s! bo | eyevovTo| xe: 
ἐγένετο 8* καὶ φωναι καὶ βρονται ANC 025. 046. 21 (— 2020) 
Or® Pr arm(- 2-3-2 sa eth : dwvar . . . Bpovrar~ 6g. 172. 250. 
498. 2015. 2019. 2020. 2036. 2037 gig ἢ 5 (arm*) bo: καὶ φωναι 
> 314. 2016 Tyc : και Bpovtrar> vg | car σεισμοσ ANC 025. 1. 
35*. 205. 2015. 2019. 2020. 2023. 2036. 2040. 2067 alP Or® Tyc 
Pr gig fl vg 5 arm* 5: eth : kato σεισμοσ 181 : και σεισμοι 172. 
250. 424. 2018. 2037. 2038 arm! bo sa :> 046. 21 (—35*. 205. 
2020. 2040) al™ arm? | και χαλαζα peyadn > Tyc |. 


CHAPTER XII. 


1. Kat σημεῖον μέγα ὥφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη 
τὸν ἥλιον, καὶ ἣ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς 
κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα. 2. καὶ ἐν γαστρὶ Γἔχουσα, ἔχουσα 


1. και] > Pr : + cov bo | περιβεβλημένη] περιβλεπομενη A 
| n oednvn| No: τὴν σεληνην ΔῈ: ἢ > 1. 175. 498 : Ἔν 2020 | 
αστερων] axavOwv s! | δωδεκα ANC 025. 046. 21 (—35. 337) Ors 
δεκὰ δυο 1. 181. 2037. 2067 : 8’ 35. 337. 2015. 2017 al? : xxii. 

ig |. 

= Ξ εν γαστρι εχουσα] erat praegnans ventre Pr : in utero 
habebat ἢ : “she was with child” arm?-?%4 | και κραζει & 2040 
νρ δ: καὶ > A 025. I. 35. 2015. 2019. 2036. 2037. 2038 : και 
ἐκραζεν C Pr fi vg!" : expaley 21 (—35*. 1849. 2040). 1. 104. 
II0. 172. 250. 2016, 2067 al™ Or® vg4 s? : expagev 046. 1849 al? 
arm! : ἐκρακεν 35 ἢ: kau expagey gig arm!-2¢ ; “who cried out” 
arm®** : et clamans vg s! : κραζουσα bo | wdwovca] pr καὶ A 5 
eth | καὶ BacaviLouevn] και > bo : et cruciabatur Pr fl : “and in 
many pains she was nigh” arm! | rexew] pr του 468**. 2040 |. 


πυρρὸς 
μέγας 


308 ATIOKAAYWIS, INDANNOY [XII. 3-5. 


, Ν 4 ~ 4 
καὶ! κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν. 3. καὶ ὥφθη ἄλλο 
“ - - Ν ’ ” 
σημεῖον ἐν τῷ οὐρανῷ, καὶ ἰδοὺ δράκων [μέγας πυρρός), ἔχων κεφαλὰς 
ἂν » “~ e 
ἑπτὰ Kat κέρατα δέκα, καὶ ἐπὶ tas κεφαλὰς αὐτοῦ ἑπτὰ διαδήματα. 
4. καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ, καὶ 
“- td - 
ἔβαλεν αὐτοὺς εἰς τὴν γῆν. καὶ ὃ δράκων ἔστηκεν ἐνώπιον τῆς 
“ “- ΄σ σ , ~ 
γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ TO τέκνον αὐτῆς 
καταφάγῃ. ᾿ 
pik. 2 es ΝΥ a / ΄ , \ > 
5. καὶ ἔτεκεν υἱόν, ἄρσεν, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ἐν 
22 A. Ν < 4 Ν a7 “A Ν J Ν ‘ 9 
ῥάβδῳ σιδηρᾷ᾽ καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν Kai πρὸς 
τὸν θρόνον αὐτοῦ. 


8. μεγασ πυρίρ)οσ A 025. O51. I. 35. 172. 205. 1957. 2015. 
2019. 2023. 2036. 2037. 2038. 2040. 2041 al? Tyc vg s! sa eth: 
~NC 046. 21 (—35. 205. 2040). 250. 2067 al™ Or® Pr gig ἢ s? 
arm! 2-3-4 (bo) | μεγασ)] + “exceedingly” arm! : “it is very 
great” bo [πυρροσ AX 025. 051. 21(—18. 205. 337. 386. 617. 
919. 920. 1849. 2004. 2040). 2037. 2038. 2067 al™ Or® : rufus 
Tyc Pr gig fl vg eth : rupoo C 046. 1. 18. 205. 250. 337. 386. 617. 
gIg. 920. 1849. 2040 5 : “fiery” Ἄγ πα ; “of colour of 
fire” bo : > arm*: - ομοιοσ πυρι eth | ert τασ κεφαλασ] emt τὴσ 
κεφαλησ 205 (arm! 3) : ext rao exta κεφαλασ arm! | αὐτου] avrwy 
A 172 | era? >1. 181. 2038 |. 

4. ἡ oupa αὐτου] > gig : αὐτου >1 | συρει] trahebat Tyc Pr 
fl vg | των αστερων] X° : +70 τριτον &* | Tov ovpavov] > 1. 2067 : 
τῶν ev Tw ovpavw 81  αὐτουσ] +x Tov ovpavov arm” 5 | εἰσ τὴν γὴν 
>arm! | ἐστηκεν)] εἐστηκει ( 5 : eotn 61. 69 | Tyo μελλουσησ 
τεκειν > bo eth : “who wished to bear” arm! 3. sa | ἄρον 
τικτειν O51. 35. 432. 1057. 2023. 2041 | τεκη] - ἢ γυνὴ arm! 5 8: α 
το τεκνον αὐτησ >arm! | τεκνον] παιδιον 2020 : filium gig vg bo: 
natum Pr fl | avryo > bo | καταφαγη] +avro(v) arm*® : +avro(v) 
o δρακων ΔΓΠῚ1 32: 4 | wa... καταφαγὴ] wa eav τεκὴ TO τέκνον ὁ 
δρακων katapayy avto bo : wa οταν τεκὴ Katapayy το τεκνον αὐτὴσ 
eth |. 

5. erexey] +7 γυνὴ Tyc arm) 2 8:6} wov > Tye Pr arms | 
αρσεν AC : apoeva 025. 2038. 2040 : appeva κὲ 21 ( -- 2040). 1. 
250. 2037. 2067 al?! Or® : apeva 046 | μελλει ποιμαινειν) “shall 
shepherd” arm!-2$ : recturus est Pr gig fl vg|avra ra 
εθνη] ta εθνη 205. bo: “his people” arm’? | ev paBdw ANC 
046. 21 (—35*. 205. 2040). 250. alP! Or® Pr gig fl vg 5 
(bo) : εν >o25. o51. I. 35%. 181. 205. 498. 2015. 2037. 
2038. 2040. 2067 | και > Pr | ἡρπασθη AC o25. 21 ( - 386. 
2040). I. 69. 104. 250. 2037. 2038. 2067 al?! Or* : ἡρπαχθη 
046 : nprayn & 60. 241. 385. 386. 432. 1957. 2016. 2023. 2040. 
2041 | τεκνον] παιδιον 2020 cee > bo | zpoo? >1. 205. 2019. 
2037. 2038 al? j. 


XII. 6-8.] ATIOKAAYVIS, INANNOY 309 


6. καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον 
ΑΒΕ ΟῚ Ν -“ σ -“ ,ὔ ‘ /, 
ἡτοιμασμένὸν ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ ‘tpépovow' αὐτὴν ἡμέρας χιλίας τρέφωσιν 
διακοσίας ἑξήκοντα. 
7. Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, 
ε Ν ‘ e 3 aA ~ A Α - 
ὁ Μιχαὴλ καὶ οἱ ἄγγελοι αὐτοῦ τοῦ πολεμῆσαι μετὰ τοῦ 
δράκοντος, 
Xe , > , \ ec ww > a ‘ 3 
καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, 8. καὶ οὐκ 
[ἴσχυσεν,} ἴσχυσαν 
5ῸνΝ ΄ e 4 : 2 a ety 3 ~ 3 - 
οὐδὲ τόπος εὑρέθη ft αὐτῶν fF ἔτι ἐν τῷ οὐρανῷ. 


6. yn} >205 | orov exer . .. απὸ του θεου] “where was her 
place (a place for her arm®) prepared of God” arm 1.3: « ; 
“which hath there a place prepared of God” arm‘ : και (>bo) 
εἰσ Tov τοπον ον ἤτοιμασεν αυτή ο θεοσ bo sa eth | exer] εἰχε 2020 ἢ 
vg? s | exe’ AX 025. 046. 21 ( -- 2Ζοζο). 250. 2067. alP™™ Or® 51 
arm: ; tr after rorov 205. 241. 632** gig : >C o51. 1. 69. 2019. 
2020. 2037. 2038 alP Pr ἢ vg 52 arm)? | yromacpevoy| pr 
αὐτὴ arm? α : αὐτὴ arm? | azo του Geov ANC 025. 1. 35. 1957. 
2023. 2037*. 2038. 2040. 2041 : ato >205 : ὑπὸ Tov θεου 046, 21 
(-- 35. 205. 468*. 620. 866. 2040). 250. 2037**. 2067 al™ Or 
: vo Geov 468*. 620. 866 | exer] tr after αὐτὴν 468 Pr fl: >051 
s! | trpepwow A 025. 1. 18. 205. 250. 617. 2020. 2037. 2040. 2067 
al™ Or® : extpepwow 046. 21 ( -- 18. 205. 617. 2020 2040) al™ 
: τρεφουσιν RC O51. 201g. 2038 : extpepovow 429. 522: “she may 
be fed” arm! | αὐτὴν] 8° : αὐτον &* : > 69 arm! | χιλιασ 
διακοσιασ εξηκοντα AN 025. 21 Or® (arm*”*) : - πέντε Bo 
(arm!: 3. 84) ; χιλιασ διακοσιασ ξ΄ 046 : ασξ΄ 2015 : awé’ 6g : χιλ. 
και vax. kat εξηκ. S : mille ducentis quadraginta gig : “‘a thousand 
two hundred and ninety ” bo |. 

7. πολεμοσ] + μεγασ gig bo | ο7 o τε A s? | του πολεμησαι AC 
025. 25. 422. 1057. 2019. 2023. 2040. 2041 alP : > Or®: rov 
> 046. 21 ( -- 35. 2040). 1. 69. 104. ILO. 250. 314. 385. 420. 
2015. 2016. 2017. 2037. 2038. 2067 al™ s?: ut pugnarent Pr 
fl : pugnabant Tyc (gig vg) arm!-?-°-¢ ; πολεμουντεσ s! arm! | 
μετα] κατα 1. 201. 386 al? | καὶ o dpaxwy . . . αὐτου] και o dpaxwv 
καὶ OL αγγελοι αὐτου ἐπολεμησαν 205 5(}). 2 | και ὁ δρακων] του 
δευτερου s! |, 

8. και] sed fl arm! : >arm# | ἰσχυσεν A 21 (-- 35. 205. 337. 
1849 (2020). 2040). 250 al™ (bo) eth : ισχυσαν (+ προσ avrov &) XC 
025. I. 35. 205. 337. 1849. 2015. 201g. (2020). 2036. 2037. 2038. 
2040. 2067 al™" Or® Tyc Pr gig fl vg 5 (arm) : ισχυον 046. 69 : + 
πολεμὼων μετ avtwy bo | ove ANC 046. 21 (-—35. 205). 250. 
2067 al™ τ ovre 025. I. 35. 205. 2019. 2037. 2038 alP Or? | 
Toros evpeOn αὐτων] tore evpeOn δὰ : τοποσ > 69 | evpeOy 
avtwv AC 025. 046. 1. 69. 2020. (2040) al™ Or’ gig vg : ~ 2015. 
2030. 2037. 2007 Tyc (Pr) fl s? : evpefy αὐτοισ NX ™ 35. 1849*. 


310 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ΧΙ]. 9-11. 


\ 3 , ε , ε ω εν cm a 
9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας, ὃ ὄφις ὃ ἀρχαῖος, 
ε , / ave ~ 
ὃ καλούμενος Διάβολος καὶ 6 Σατανᾶς, 
ὃ πλανῶν τὴν οἰκουμένην ὅλην---- 
> , » ‘ a“ 
ἐβλήθη εἰς τὴν γῆν, 
Ν εν > A ᾽ 3 a 23 4 
καὶ οἱ ἄγγελοι αὐτοῦ per’ αὐτοῦ ἐβλήθησαν. 
»” -“ - 
10. καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν 
“Apri ἐγένετο ἡ σωτηρία καὶ 7 δύναμις 
A Ρ ΄ a OPT EY ἂν A 18 / a a 
καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ Χριστοῦ 
αὐτοῦ, 
ὅτι ἐβλήθη ὃ κατήγωρ τῶν ἀδελφῶν ἡμῶν, 
ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ 
νυκτός. 
A > NBS. Sr δὲ Ν Ν te ~ 3 , 
11. καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου, 
καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, 
καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου. 


2Ο19 51 arm : ευρεθὴ avtw 21 (-- 35. 1849*. 2020. 2040). 104. 
110. 250. 314. (~385) al™ | toro avtwy ert ev τω ovpavw ευρεθη 
Pr | ere >N°° 104. 2015. 2036 5 arm |, 

9. 0 peyac o οφισ] o μεγασ οφισ & I. 2067 : ο οφισ ο μεγασ 
617. 920. 2040 Pr bo : μεγασ οφισ 2038 | ο οφισ] pr και arm? | 
o AaB. και >eth | καὶ o Satavae AC 025. 1. 35*. 2038. 2040. 
2067 al? Or 5 : καὶ Ὁ» δὲ bo: 0 > 046. 21 (—35*. 2040). 250. 
2037 alP™ | o πλανων . . . γὴν >Tyc | o πλανων] qui seducebat 
Pr (bo) eth : qui seducet ἢ | εβληθη) pr καὶ gig ἢ st @ : καὶ 
ἐπεσεν arm! : “the lion fell” arm! 3 per αὐτου εβληθησαν] > 
506. 2015. 2036. 2037 : per αὐτου > O51. I. 35%. 2038 : εβλη- 
θησαν >Tyc arm! | εβληθησαν] erecuv arm® « : ἐπεσεν arm? |, 

10. ἡκουσα] yxovray 2037. 2040 φωνὴν peyadnv . . . λεγου- 
σαν] φωνησ peyadyno . . . λεγουσησ 2067 | μεγαλην >armt | ev 
Tw ovpavw] εκ Tov ovpavov 205. 2040 Tyc Pr gig s! arm! * α ; after 
λεγουσαν 1. 2037 alP : > 452. 2021 | apre > Pr : ιδου s! | καὶ 
ἢ βασιλεια >fl | καὶ ἡ εξουσια του Χριστου αὐτου > Tyc s!| 
Χριστου] κυριου C | εβχηθη] xareBAnOy τ. 35. 2023. 2038. 2067 alP 
: exclusus est Tyc : “hath fallen” arm | xarnywp A : κατηγοροσ 
NC 025. 046. 21. 250. 2037. 2038. 2067 al?! Or’ : “the betrayer” 
arm! | τῶν αδελῴφων ἡμῶν > 51 | ο κατηγορων] qui accusabat Pr 
vg 52: “who was betraying” arm* | avrovo A 025. I. 205. 2015. 
2019. 2036. 2037. 2038. 2067 : avrwy NC 046. 21 ( — 205). 250. 
al?! Or® : > bo | Geov] -Ἐ και του κυριου ([ησου Χριστου) arm): ©) | 
nuov? >1. 61. 69. 522. 2015. 2036. 2037. 2039. 2067 arm! 
bo eth |. 

11. kat! | ort bo : >arm? | avrot| ουτοι τὲ : >Pr | evixnoay | 
superatus est Pr | avrov] ab ipsis Pr: >s!| δια ro αιμα] δια του 
αιματοσ 69. 2019 arm}: 2%; ey τω aarti s! : δια To ovopa 2015. 
2036. 2037 | του apviov] - του θεου arm! ? | τον Aoyov] >C arm* : 


XII. 12-14.] ATIOKAAYWIS, TOQANNOY 311 


‘ Le] > , ε > Ν Ν 5 ES: 3 ee A . 
12. διὰ τοῦτο εὐφραίνεσθε οἱ οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες 
οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν, 
Ὁ , ε ,ὔ Ἂν ec a ΝΜ ‘ , 
ὅτι κατέβη ὃ διάβολος πρὸς ὑμᾶς, ἔχων θυμὸν μεγάν, 
εἰδὼς ὅτι ὀλίγον καιρὸν ἔχει. 
Hi A a 
13. Καὶ ore εἶδεν 6 δράκων ὅτι ἐβλήθη εἰς τὴν γῆν, ἐδίωξεν τὴν 
»-“ / a Ν 
γυναῖκα ἥτις ἔτεκεν τὸν ἄρσενα. 14. καὶ ἐδόθησαν τῇ γυναικὶ αἱ 
a 9. 
δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον 
εἰς τὸν τόπον αὐτῆς, ὅπου τρέφεται ἐκεῖ καιρὸν καὶ καιροὺς καὶ 


του λογου arm! 3:8: ; τὸ awa bo | rye μαρτυριασ] την μαρτυριαν 
C : τῶν μαρτυριων arm | αὐτων] αὐτου 172. 205. 241. 632. 2022 
arm | και8] ore bo | οὐκ] ουχ A | την ψυχὴν] tao ψυχασ 172. 250. 
424. 2018 vg*%f¥ arm* | αὐτων] εαὐτων N° | ἀχρι] μεχρι 408. 
620. 632*. 866 |. 

12. δια] pr και 205 eth | οἱ ουρανοι A 051. I. 35. 241. 429**. 
632. 1957. 2015. 2019. 2023. 2036. 2037. 2038. 2040. 2067 alP 
Or® arm! bo eth : οἱ >NC 025. 046. 21 (- 35. 632. 2040). 
250 al™ s: ο ovpavoo arm* ὃ: ovpavoo arm? | ev avtow σκηνουντεσ 
A 025. 046. 21 (-- 920) Οἵ 5 : εν αὑτοισ κατασκηνουντεσ C : 
κατοικουντεσ ev αντοισ ὃὲ (Pr fl vg bo sa eth) : “all (>arm?: 
‘ye’ arm!) who are dwelling (‘the dwellers’ arm’) in them 
(‘it’ arm? 4¢)” arm : ev avrow κατοικουντεσ 385. 429. 506. 522. 
920. 2016. 2037 (gig) | τὴν γὴν καὶ τὴν θαλασσαν C 025. 35*. 
2015. 2036. 2038. 2040 : pr εἰσ N : pr Tow κατοικουσι I. 
2037 : τὴν ayarnv και τὴν θαλασσαν A : τὴ yn και TH θαλασση 046. 
21 (— 35*. 2040). 250. 2067 alP™ Or® : vae terrae et mari gig fl vgs 
arm bo eth : vae vobis (tibi Tyc) terra et mare Tyc Pr | xareBy] 
καταβαινει 51" (2) : “is fallen” arm!-2 84 | διαβολοσ)] “ dragon” 
arml- 3: *.4 ; “adversary” arm?"-* | ὑυμασ] avtovo s! | exwv] pr o 
I. 2037 arm3@ | ἐχων θυμὸν peyav] peyav>N arm! : peyay exwv 
Ovpov 2067 : exwv θυμον μεγα 2020 : cum ira ingenti Pr |. 

18. 0 Spaxwv ort εβληθη͵] N* : οτι εβληθη o Spaxwy N° | εβληθη)] 
“fell” arml-?3¢ eth but both=«BAnOy | εδιωξεν] εδωκεν N* : 
εξεδιωξεν N° : εδιωκεν gig | apaeva NC 025. 35. 61. 69. 2040 Οἵ: 
ἀρσεναν A : appeva 21 (—35. 2040). 250. 2037. 2038. 2067 alPl 
apeva 046, 2015 : υἱον 52 : “child” arm!: “male” arm‘: “male 
child” arm?- 5-4 : roy wov (τον) appeva 506. 680 bo sa eth |. 

14, εδοθησαν] εδοθη N° 205 51 arm | ty γυναικι] αὐτὴ bo | at 
δυο πτερυγεσ] πτερυγεσ Svo 468* | αἱ δυο AC 025. 35*. 104. 181. 
517*. 2015. 2019. 2036. 2038. 2040. 2067 (s?) : >arm!:?8 : a> 
8 046. 21 (—35*. 2040). 2037 al?! Or® 51 arm* « bo eth | πτερυγεσ] 
+ (at) μεγαλαι bo | του αετου] του > arm bo: pr wo Pr bo | του 
μεγαλου >arm! bo  πετηταιΪ πεταται 046*. 1. 919. 2015. 2020. 
2036 :πεσηται 386 : - ἡ γυνὴ bo | εἰσ τὴν ἐρημον >1. 181. 2037 | 
eva? > Tyc arm! 3 | avryo >bo eth | οπου τρεφεταὶ ANC 025. 
I. 35%. 201. 314. 386. 2015. 2019. 2036. 2037. 2038. 2040 alP 


312 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XII. 15-18. 
ἥμισυ καιροῦ ἀπὸ προσώπου τοῦ ὄφεως. 15. Kat ἔβαλεν ὁ ὄφις ἐκ 
τοῦ στόματος αὐτοῦ ὀπίσω τῆς γυναικὸς ὕδωρ ὡς ποταμόν, ἵνα αὐτὴν 
ποταμοφόρητον ποιήσῃ. τό. καὶ ἐβοήθησεν ἡ γῇ τῇ γυναικί, καὶ 
ἤνοιξεν ἣ γῆ τὸ στόμα αὐτῆς καὶ κατέπιεν τὸν ποταμὸν ὃν ἔβαλεν 
ὁ δράκων ἐκ τοῦ στόματος αὐτοῦ. 17. καὶ ὠργίσθη ὃ δράκων ἐπὶ 
τῇ γυναικί, καὶ ἀπῆλθεν ποιῆσαι πόλεμον μετὰ τῶν λοιπῶν τοῦ 
σπέρματος αὐτῆς, τῶν τηρούντων τὰς ἐντολὰς τοῦ θεοῦ καὶ ἐχόντων 
τὴν μαρτυρίαν ᾿Ιησοῦ. 
18. καὶ ἐστάθη ἐπὶ τὴν ἄμμον τῆς θαλάσσης. 


Tyc Pr gig fl vg s?:: pr wa Or® : οπου τρεφηται 506. 517. 2017 : 
oTwo τρεφηται 046. 21 (—35*. 386. 2040). 250. 2067 al™ 91 
exe] >Tyc Pr ἢ vg bo eth: before οπου gig | καιρον και καιρουσ 
καιρουσ Kat καιρὸν arm! : καιρον Kat καιρὸν arm® : καιρον arm? 
καιρον] > N* : καὶ καιρον δὲ | και καιρουσ] και > 456 s} | και 
ἡμισυ καιρου > C | ἡμισυ] N°: ἡμισου X* |. 

15. eBadev] ἐλαβεν A* : υὑπερεβαλεν 104 | εκ του στοματοσ 
αὐτου] tr. after tno γυναικοσ I  οπισω τ. γυναικοσ after ποταμον 
bo sa | υδωρ] >385. 429. 522 : “venom” arm? | wo ποταμον] 
εἰσ ποταμὸν 18 : >arm*| wa. . . ποιηση >bo | αὑτὴν ποταμο- 
φορητον ποιηση] ποιησὴηὴ αὐτὴν ποταμοῴφορητον C | avryv ANC 
046. 31 (-- 35. 205). 250. 2037 al?™ Or’ Pr gig vg 5 : ταυτὴν 025. 
I. 35. 104. 205. 2038. 2067 al? | ποταμοφορητον ποιηση͵] ποταμο- 
φορητον ποιήσει 104. 2019. 2038 : perderet Pr : faceret trahi a 
flumine vg : faceret ictu fluminis trahi ad se gig |. 

16. και εβοηθησεν. . . γυναικι >bo | xa! sed Pr | ry γυναικι 
oes 2YN > 337 | η yn? > 141. 250. 424. 452. 2018. 2019. 2021 
Pr gig arm! 4 | τὸ στομα] του στοματοσ 18 | και κατεπιεν . .. 
στοματοσ avtov > 52 44) | και8 >bo | τὸν ποταμον ον] το υδωρ o 
A arml-¢; τὸν ποταμὸν ο 456 : τον ποταμὸν υδατοσ bo | εβαλεν] 
eveBadev 046 Or® : aveAaBev 61. 69 (69 after γυναικι ver. 17 repeats 
και nvoigev . . . avedaBev) : “poured out” arm} 3: 8: | ex rou 
στομα too αὐτου] “upon the woman” arm‘: omow tye γυναικοσ 
bo : >arme |. : 

17. kat ὠργισθη . . . γυναικι > arm)! | ὠργισθη] οργισθη 
046. 104. 2019. 2038 : iratus Pr | o dpaxwy > Pr ἐπι >C Pr} 
ποιήσαι πολεμον] ~& | μετα] pr καὶ 2040 | των λοιπων] των επι- 
λοιπων & : THT γυναικοσ καὶ arm! : > ΔΙΠῚ2 8 | του σπερματοσ 
de semine Tyc Pr vg | avryc] tye γυναικοσ bo | tax εντολασ 
τὴν ἐντολὴν Pr arm? | Inoov ΑΝ Ὁ 025. 046*, 21. 250. 2037. 
2038. 2067 alP Or gig vg s arm* +44 bo: pr tov 046**. 1. 104. 
110: Tov θεου &* : θεου 522 : Jesu Christi Pr vg° arm?-? eth |. 

18. ver. 18 > Prarm? | eora6y ANC 61. 172. (205) alP Or* Tyce. 
gig vg* Δ ΤῸ s? arm) 8 eth : εοσταθὴην 025. 046, 21 ( -- 205). 250. 
2037. 2038. 2067 al?! yg" € s! arm* bo |, 


XIII. 1-3.] AIIOKAAYWIS IQANNOY 313 


CHAPTER XIII. 


1. Καὶ εἶδον ἐκ τῆς θαλάσσης θηρίον ἀναβαῖνον, 
ΝΜ ΄ ΄ Ν ‘ ε , 
ἔχον κέρατα δέκα καὶ κεφαλὰς ἑπτά, (a) 
καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ Γὀνόματα! βλασφημίας. 


Ν ᾿ ‘4 a FS ed 9 ὃ , 
2. καὶ TO θηρίον ὃ εἶδον ἦν ὅμοιον παρδάλει, 
καὶ οἱ πόδες αὑτοῦ ὡς ἄρκου, 
aA , 
καὶ TO στόμα αὐτοῦ ὡς στόμα λέοντος. 


Ἂν ΚΝ 3 m .€ ὃ ΄ Ν ὃ ΄ 3 “ 
καὶ ἔδωκεν αὐτῷ ὁ δράκων τὴν δύναμιν αὐτοῦ 
Ν Ν Α 3 A bee ’, ΄ 
καὶ τὸν θρόνον αὐτοῦ καὶ ἐξουσίαν μεγάλην. 
3. καὶ μίαν ἐκ τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμένην εἰς θάνατον, 
καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη. 


καὶ ἐθαυμάσθη ὅλη ἡ γῆ ἱ ὀπίσω τοῦ θηρίου Ff, 


(a) MSS add a gloss to prepare the way for xvii. 12: καὶ ἐπὶ τῶν κεράτων 
αὐτοῦ δέκα διαδήματα. See vol. ii. English transl., footnote zz Joc. 


1. kat εἰδον εκ τὴσ θαλασσησ >205 | ex tro θαλασσησ... 
αναβαινον] ex tho θαλασσὴσ after avaBawov (Tyc) Pr 53 arm eth | 
θηριον avaBawov] ~ Tyc : + μεγα arm! | exov] ἐχων 1. 104. 110, 
429. 522. 2016. 2017 | κερατα δεκα και κεφαλασ eta] κερατα 
dexa καὶ > 1 : κερατα Sexa . . . κεφαλασ extra ~ vg arm) 2a; 
κερατα δεκα ~ 468 | tao κεφαλασ] τὴν κεφαλὴν arm | avrov} 
avtwv (025) | ονοματα A 046. 21 (— 2040) alP™ Or® vg s? : ovopa 
NC 025. 1. 2015. 2036. 2037. 2038. 2067 Pr gig 51 arm bo eth | 
Braodhypiac | yeypappevor bo |. 

2. to θηριονὶ bestiarn Pr gig : bestia vg | v ομοιον] ~ 172. 
2015. 2018 Tyc Pr vg | yw >1. 181. 209. 2038. 2067°™ gig 
arm! « | avrov'! >Tyc | wa!) similes gig | apxov ANC 025. 046. 21 
(— 35. 632. 2040). I. 250. 2037*. 2038 al™ Or® : apxrov 35. 61. 
172*. 201**. 241. 385. 429**. 522. 632. 1957. 2037**. 2030. 
2040. 2041. 2067 al? | στομαξ >2020 s! arm? | λεοντοσ AC 
025. 046. 250. 2037. 2038. 2067 al?! Tyc Pr gig vg arm bo sa 
eth : Aeovrwy & 61. 69 Οἵ s | avtw | avtov 866 | o > δ | τὴν 
δυναμιν αὐτου Kat Tov θρονον αὐτου καὶ > arm! | και τὸν Opovov 
αὐτου > 2037 | και eLovorav peyadnv] > 385. 429. 522. 919. 1849. 
1955. 2004. 2024 : καὶ > 104. 2038 : + εδωκεν avtw A** |, 

3. xot!]+ «doy 2040. 2067 Tyc νρ δ" | wav] μια armle ; 
unum caput Pr : πληγην (Ὁ) bo | ex] >046. 1. 205. 2019. 2037. 
2038. 2067 : ert bo | αὐτου] extra Pr | wr ANC o25. 1. 36". oc: 
385. 2015. 2019. 2020. 2036. 2037. 2038 alP Or® : wre 046. 
21 (—35*. 205. 2020). 250. 2067 al™ : ἣν arm! ἃ ; > arm? 2 | 


ὄνομα 


τῷ θηρίῳ 


314 ΑΠΟΚΑΛΎΨΙΣ TOANNOY [XIII. 4-5. 


x a , 
4. καὶ προσεκύνησαν τῷ δράκοντι 
g 28 ἐξ , é θ , 
ὅτι ἐδωκεν τὴν ἐξουσίαν τῷ θηρίῳ, 


κ ΄ BPRS (dae ss Way V2 
καὶ προσεκύνησαν ‘To θηρίον" λέγοντες 
Ὁ ΩΡ a id 
Τίς ὅμοιος τῷ θηρίῳ, ᾿ een 
καὶ τίς δύναται πολεμῆσαι μετ᾽ αὐτοῦ ; 


5% καὶ ἐδόθη αὐτῷ στόμα λαλοῦν μεγάλα καὶ βλασφημίας, (a) 


(a) On the restoration of 5” to its original place before 7, see vol. ii., 
English transl., footnote 77 oc. 


expaypevny | exppayropevnv 386. 1957. 2037. 2067 : expaypevy (?) 
arm! : σφαγησ bo : occisum fuerit Pr | avrov?] > 046. 205 : Tov 
θανατου &* (corr. first hand) | εθαυμασθηὴ A o51. 1. 181. 2015. 
2019. 2036. 2037. 2067 gig (5) : εθαυμαστωθὴη C : εθαυμασεν & 
025. 046. 21. 250 al?! Or® bo : admiratae sunt Pr | oAy ἢ yy] 
ev oAn TH yy O51. I. 181. 2015. 2019. 2036. 2067 : in terra gig: 
gentes inhabitantes terram Pr : + καὶ ηκολουθησεν eth | οπίσω του 
θηριου] οπισθε του θηριου 2020 : post bestiam illam gig : ad bestiam 
Pr | omow του θηριου -- ΠῚ ΠΠ “NNd, corrupt for ANA ANNA. 
See vol. i. 337, 351 |. 

4. τω Spakovts . . . προσεκυνησανξ > 1. 385. arm? bo | 
Spaxovrt] θηριω arm! | ore edwxe . . . θηριωϊ > bo | ore εδωκεν 
ANC 025. 172. 181. 205. 209. 250. 424. 2015 (ore). 2018. 2019. 
2036. 2037. 2038. 2040. 2067 Or® Tyc Pr vg s arm*: +0 
δρακων arm): rw dedwxore 046. 21 ( -- 205. 2040) alP™ : rw δόντι 
61. 69 : qui dedit gig arm* α [τὴν εξουσιαν] την > Or®: +avrov 
arm! 3.4 ; omnem potestatem suam Pr | rw θηριω}] τω θηριον 
920 : avrw arm! | Aeyovrer . . . θηριω >s? | καὶ προσεκυνησαν To 
θηριον > 051. 181. 205. 2038. 2067 arm? +* | ro θηριον A 2036. 
2037 alP : τω θηριω NC 025. 046. 21 (-g20). 250 alP™ Or: tw 
θηριον 920 | τισὶ] ουδεισ arm! | tw θηριω] + τουτω s- 4 bo eth: 
illae bestiae Pr | και ANC 025. 046. 1. 35. 60. 61. 69. 172. 181. 
205. 241. 250. 432. 452%. 632**. 1957. 2015. 2018. 2019. 2020. 
2023. 2036. 2037. 2038. 2040. 2041. 2067 Or® Pr gig vg 5 bo eth: 
ἢ Tyc arm : >21(—- 35. 205. 632**. 2020. 2040). 104. I10. 314. 
385. 2016 al? | duvarae ANC 025. 1. 35%. 172. 205. 250. 498. 
920. 2015. 2018. 2019. 2020. 2023. 2036. 2037. 2038. 2040. 
2067 : δυνατοσ 046. 21 ( -- 35*. 205. 920. 2020. 2040) alP™ Or? |, 

δὰ, καὶ S007 . . . βλασφημιασ > 1. 2016. 2017. 2038 Pr| 
στομα > arm! | Aadovv | λαλουντοσ 205 : Aadkev arm! ? 34 bo 
eth : loquendi gig | βλασφημιασ NC 201. 386. 2020. 2040 al? 
vg) 4 s®@ bo arm! 2 ; βλασφημιαι 620. 866 vg" ἢ δ. Υ : βλασφημα 
A 172. 181. 241. 250. 424. 632**. 2015. 2018. 2036. 2037. 2067 : 
βλοσφημιαν 025. 046. 21 ( — 386. 620. 632**. 866 (920). 2020. 
2040) al’ ΟΥ" s! arm* (8). 4; blasphemare gig : +yeveoGac arm? |, 


XIII. 6-8.] ATIOKAAYWIS, IDANNOY 315 


A , a , A ‘ , 
6. καὶ ἤνοιξεν τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θέον, 
βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, 
‘ ‘ fol > ~ A 
καὶ τοὺς" ἐν τῷ οὐρανῷ σκηνοῦντας. 


5>. καὶ ἐδόθη αὐτῷ ἐξουσία ποιῆσαι μῆνας τεσσεράκοντα καὶ δύο, 
7. καὶ ἐδόθη αὐτῷ ποιῆσαι πόλεμον μετὰ τῶν ἁγίων καὶ νικῆσαι 
αὐτούς, 
καὶ ἐδόθη αὐτῷ ἐξουσία ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καὶ 
γλῶσσαν καὶ ἔθνος. 
8. καὶ προσκυνήσουσιν αὐτὸν πάντες of κατοικοῦντες ἐπὶ τῆς γῆς, 
lot! οὐ γέγραπται τὸ ὄνομα Γαὐτοῦ" ἐν τῷ βιβλίῳ τῆς ζωῆς 
τοῦ ἀρνίου τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου. 


6. xo!] deinde Tyc | τοῦ > 175. 337. 617. 1840 εἰσ 
βλασφημιασ ANC τ. 94. 172. 250. 424. 2018. 2019. 2040 vg : εἰσ 
βλασῴφημιαν 025. 046. 21 (— 2040). 2037. 2038. 2067 al?! Ors. 
Tyc gig s? : in blasphemia Pr arm! 2 + ; βλασφημειν 51 arm? bo 
eth | βλασφημησαι] pr και bo eth : και εβλασφημησεν arm) 24; 
wa βλασφημηση 51 | avrov?] &°: avrov 8* | καὶ τὴν σκηνὴν αὐτου 
>C καὶ τοὺυσ ev τ. ovp. σκηνουντασ N° 025. 046*. 1. 205. 
632**. 2020. 2037. 2038. 2067 al™ vg bo arm‘: τουσ ev τ. ουρ. 
σκην. AX*C 046**. 21 (— 205. 632**. 2020). 250 al™ Or® Tyc 52: 
Tov εν τ. oup. σκηνουντοσ (> eth) Pr gig eth: των ev τ. ovp. σκηνουντων 
sl: τὴν ev τ. ovp. arm)? | σκηνουντασ] σκηνουντεσ τὲ : οικουντασ 
386. 2019 : κατοικουντασ 149. 201 : σκηνην arm®”@ : εκλεκτουσ 
arm* ; >arm}-? |, 

5”. καὶ €800y . . . ποιησαι >arm** | eLovoia> N* | ποιησαι 
AC 025. 1. 94. 181. 632**. 2015. 2019. 2036. 2037. 2038. 2040. 
2067 Tyc Pr gig vg 5 eth : +o θελει & : pr πόλεμον 046 21 
( — 632**. 2040). 250 al?! : + τὰ τερατα a εθελησε eth : πολεμησαι 
61. 69 Or® bo sa : ποιῆσαι πολεμησαι (πολεμον arm?) κατα των 
αγιων και νικῆσαι αὐτουσ Kat εδοθη (+ αὐτῶν arm! : + εξουσια arm?) 
νικη (vixnoo arm?) arm! 2 : >arm** | μηνασ >arm? [τεσσεράκοντα 
ANC : τεσσαρακοντα 025. 21 (— 35). 250. 2037. 2067 al?! Ors | 
τεσσ. kat δυο A 336. 620. 866. 2040 Tyc gig 5 : καὶ > NC 025. 21 
(-- 35). 250. 2037. 2067 alP! Or® Pr vg : μβ΄ 046. 35. 2015. 2019. 
2036. 2038 alP : (και) δυο >arm? |. 

7. autw!]+ εξουσια 386. 920. 2020 | ποιῆσαι. . . avrw? >AC 
025. 1*. 61. 69. 181. 2038. 2067 arm*sa | tr 7* after 7s? : after 5° 
arm! 28 | arm! 2-3 | ποιησαι πολεμον δὲ 046. 21. 2037 al™ Pr gig 
sh? > κα ΤῈ 172. 250. 2018 alP Or* Tyc vg | pera των αγιων 
>TYyc | νικησαι] vicit Pr | εξουσια] N°: εξουσιαν N* | πασαν φυλην] 
πασασ tac φυλασ bo eth | και λαον] και λαουσ C arm* : > Osi. 
I. 35. 1957. 2019. 2023. 2038. 2067 Tyc arm}? bo |. 

8. προσκυνησουσιν προσεκυνησαν Pr vg’ arm? eth | avrov 
AC 046. 21 (— 35. 205. 468. 2020. 2040). 250. 2037 al™ Or’: 


τοὺς 


Pye. cute 
,’ n 
QuTWv 


« αὐτὸς» 


316 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [XIII. 9-10. 


y Ν > > / 
9. Et τις ἔχει οὖς ἀκουσάτω. 
Ν > > / 
1ο. εἴ τις εἰς αἰχμαλωσίαν, 
εἰς αἰχμαλωσίαν ὑπάγει" 
εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι, 
ft αὐτὸν ἵ ἐν μαχαίρῃ ἀποκτανθῆναι. 
« 93 2. τῷ Ν ay Te , A | wy 3 
Ὧδέ ἐστιν ἡ ὑπομονὴ Kai ἡ πίστις τῶν ἁγίων. 


avTw ὃὲ 025. O51. I. 35. 104. 172. 205. 468. 1957. 2020. 2023. 
2038. 2040. 2067 alP : > Tyc | παντεσ. . . γησ] πασα ἢ yy 
arm! | ext Σ» 920. 2040 τ. γησ] τὴν γὴν 920 | ov ov C Pr: ovar 
Α : οἱ ov 51 : wy ov 8° (but &* om. ov) 025. 35. 175. 205. 250. 
386. 617. 632**. 919. 1934. 2020. 2037. 2038. 2040. 2067 al?! Ors 
Tyc gig vg 52 arm bo eth : wr ovte 046. 21 ( -- 35. 175. 205. 386. 
617. 632**. 919. 1934. 2020. 2040). 385 alP : w ovre 110 | 
γεγραπται] γεγραμμενοι 51 | ro ονομα AC 046. 21 (—35*. 2040). 
250. 2038. 2067 alP! Or® Tyc Pr 5200 : τα ονοματα & 025. I. 
35*. 2015. 2036. 2037. 2040 gig vg arm eth: > 51 [αὐτου AC: 
αὐτων X* 2040 52 arm : >N° 025. 046. 21 ( -- 2040). 250. 2037. 
2038. 2067 alP! Or’ Tyc Pr gig vg s! | ev] ext 046 bo | tw βιβλιω]) 
tw ΣΟ : βιβλω &* : τω βιβλω N°: τη βιβλω τ al? | ζωησ] +7w 
51 | expaypevov] ἐεσφραγισμενου 1. 242. 336. 2020 Tyc | pe προ 
51 : pr του Pr eth |. 

9. ev τισ exer] οστισ exer arm? : o exwv arm? * : οἱ ἐχοντεσ 
arm!-¢ | ovo] wra s Pr arm : +audiendi arm bo eth |. 

10. εἰσ atxpadworav! ANC 025. 046. 35*. 205. 2015. 2020. 
2036. 2038. 2040 vg*°!8 arm: +amaye 250 Or® gig vgt"s: 
+eraye 2018 : +umayer bo : αἰχμαλωσίαν amaye: 424 : αιχμαλ- 
woway 1. 61. 69. 241. 632**, 2017. 2037 : exer αἰχμαλωσίαν O51. 
21 (— 35*. 205. 632**. 2020. 2040). ITO. 201. 314. 385. 498. 
522. 1955. 1957. 2016. 2041. 2067 al : αιχμαλωτιζει (-τησει 
2019). 104. 2019 : captivum duxerit Pr | εἰσ aryxpadworay? A 218. 
2018 Or’ gig vgs : ΣΝ ΝΟ 025. 046. 21. 1. 61. 69. 104. ITO. 201. 241. 
314. 385. 498. 522. 1955. 1957. 2015. 2016. 2017. 2019. 2036. 
2037. 2038. 2041. 2067 arm bo | vrayer] συναγει 1. 2037 : vadet 
vg’: et ipse capietur Pr | μαχαιρη" 3 AC Or’ : μαχαιρα & 025. 
046. 21. 250. 2037. 2038. 2067 al?! | aroxravOnva! A : On 
this Hebrew idiom see vol. i. 355 sq. : ἀποκτείνει ἐξ 632**. 2015. 
2036 (gig s! 3) : awoxrawet O51 : ἀποκτέννει 250. 2018. 2040 Οἵ: 
αποκτενει C 025. 046. I. 35. 104. 172. 205. 506. 620. 866. 1957. 
2019. 2020. 2023. 2037. 2041. 2067 al? arm‘ bo eth : occiderit 
Pr vg : >21 (— 35. 205. 620. 632**. 866. 2020. 2040). 69. 82. 
110. 314. 385. 429. 2016. 2017. 2038 al? arm® | avrov] pr de XC 
025. 046 al™ Pr vg s? | ev μαχαιρη AC 025. 046 Or® : ev μαχαιρα 
N 35. 205. 620. 866. 2040 5 arm‘ bo: > 21 (-- 35. 205. 620. 
866. 2040). 69. 82. 110. 241. 314. 385. 429. 2016. 2017 al? | 


aroxtavOnvai”| αποκτανθησεται gig s! sa eth : aroxrevovow avrov 


XIII. 11- 18. ΑΠΟΚΑΛΎΨΙΣ ΤΩΑΝΝΟΥ 317 


11. Καὶ εἶδον ἄλλο θηρίον ἀναβαῖνον ἐκ τῆς γῆς, 
και εἶχεν κέρατα δύο ὅμοια ἀρνίῳ, 
AY σὺν ΄, ε , 
καὶ f ἐλάλει ἵ ὡς δράκων. 


‘ A > / “-“ , , a a , 
12. καὶ τὴν ἐξουσίαν τοῦ πρώτου θηρίου πᾶσαν ποιεῖ ἐνώπιον 
αὐτοῦ, 
καὶ ποιεῖ τὴν γῆν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας ἵνα προσ- 
κυνήσουσιν τὸ θηρίον τὸ πρῶτον, 
@ > , ε Ν aA 4 > a 
ov ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ. 


13. καὶ ποιεῖ σημεῖα μεγάλα, ἵνα καὶ πῦρ ποιῇ ἐκ τοῦ οὐρανοῦ 


bo 88 | ὑπομονὴ . .. πιστισ)] ~ 51 ὑπομονὴ] sapientia gig | 
πιστισ] θλιψισ 498. 2020 | αγιων  μακαριος ἐστι bo : + μακαρισ- 
μος και ov θαυμασει Saray eth |. 

11. εἰδον] Sov 617 | θηριον >Tyc | ikea avaBawvov C : 
avaBavwv 104 | δυο] tr after apyww 2020 : dexa δυο 181 : > 21 
(-18. 35. 468. 620. 866. 2020. 2040). 42. 82. 110. 314. 385. 
2016. 2017 alP arm? | ομοια] ονομα C: ομοιον bo : και oporov nv st 
apviw| pr tw 620. 866 arm*: * « ; ἀρνιου Pr vg 52 | ἐλαλει] On the 
corruption of the Hebrew source here, see vol. i. 358 sq. : λαλει 
gig : λαλουν bo | dpaxwv] pr o arm |. 

12. tou πρωτου θηριου] tov θηριου του πρωτου 69 | πασαν > 
Pr arm# | ποιει}] ἐποιει 2020 Or® Pr vg 52 arm bo: ποιήσει 172. 
250. 424. 2018 : wa ποιήσει SY) : ποιειται O51. 35* | evwrtov αὐτου 
καὶ > Pr arm! | ποιειξ ANC 025. 1. 205. 620. 632**. 2015. 2019. 
2036. 2037. 2038. 2040 al™ Tyc gig : moumoe 172. 250. 424. 
2018 s! : εἐποιει 046. 20 (— 205. 620. 632**. 2040). 69. 104. ITO. 
314. 385. 2016. 2023. 2067 al Or®s?: fecit vg arm bo: em Pr 
arm” | τὴν ynv και] evwriov 025 | καιβ > Pr | rovo ev αὐτὴ κατοι- 
κουντασ)] tr ev αὐτὴ after κατοικουντασ C 61. 69 gig vg eth : 
inhabitantes terram Pr : eos qui in ea sunt Tyc | wa προσκυνη- 
covow AC 69. 104. 429*. 522. 2019. 2038 : Kat mpooKuvy- 
σουσιν 51 : wa προσκυνησωσιν 025. 046. 20. 250. 2037. 2067 al?! 
Or® : ut adorent Tyc gig arm : ut adorarent Pr : προσκυνιν ὃὲ : 
adorare vg | to θηριον to πρωτον] τω θηριω τω Tpwrw 172. 314. 
452. 468. 2018. 2021. 2040 : bestiam priorem Tyce (Pr) | του 
θανατου >A | avtov? >025. 61. 69. 632* Pr vg |. 

18. mover] ποιησει 172. 250. 2018 Tyc s! arm* bo : εποίει 
2016: fecit Pr gig vg arm! 2: 8: α | σημεια μεγαλα] ~ 172. 250. 
2018 | wa καὶ mup ANC 025. I. 172. 250. 632**. 2018. 2020. 
2038. 2040. 2067 al? gig vg 52 : ita ut ignem Pr: καὶ > 205 Tyc 
s! arm‘ bo eth : wa ev πλανὴ mon (rove. 2015) πυρ 2015. 2036. 
2037 : και πυρ wa 046. 20 ( — 205. 632**. 2020. 2040) al™ Οὐ : 
πυρ wa 61. 69 | ποιη (rover 2015 : ποιηση 250. 2018 Pr gig vg) ex 
Tov ovpavov καταβαινειν (καταβαιννιν C : καταβηναι 172. 250. 


αὐτῷ 


318 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ΧΙ͂]]΄ὔ 14-15. 


7 > Ν a Be A lal 3 θ rd Ν - 4 
καταβαίνειν εἰς τὴν γῆν ἐνώπιον τῶν ἀνθρώπων. 14. Kal πλανᾷ τοὺς 
κατοικοῦντας ἐπὶ τῆς γῆς διὰ τὰ σημεῖα ἃ ἐδόθη αὐτῷ ποιῆσαι 
ἐνώπιον τοῦ θηρίου, λέγων τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς ποιῆσαι 
εἰκόνα τῷ θηρίῳ, ὃς ἔχει τὴν πληγὴν τῆς μαχαίρης. καὶ ἔζησεν. 15. 
καὶ ἐδόθη Τ αὐτῇ ἡ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου, ἵ ἵνα καὶ 

ν 
λαλήσῃ ἡ εἰκὼν τοῦ θηρίου, καὶ ποιήσῃ ἵνα ὅσοι ἐὰν μὴ προσκυν- 
ἥσωσιν τὴν εἰκόνα τοῦ θηρίου ἀποκτανθῶσιν. 


2018 : discendentem Pr) AC 172. 250. 424. 2015. 2018. 2020. 
2036. 2037. 2067 Tyc Pr vg arm?-2:3@ : de celo faceret 
descendere gig : ποιὴ (move 025. 2040) καταβαινειν εκ Tov ουρανου 
ἐξ 025. 1. 2038. 2040 alP 5 arm# bo eth: ex τοὺ ovpavov καταβαινη 
(νει 104. 314. 429. 522. 2019) 046. 20 (—205. 2020. 2040). 
104. 314. 429. 522. 2019 al™ Or® : καταβαινὴ ex Tov ovpavov 205 | 
εἰσ τὴν ynv ANC 025. I. 205. 250. 2037. 2038 al™ Or gig vg : 
ἐπι τὴν ynv 046. 20 (— 35. 205. 2040). 61. 82. 104. 110. 314. 385. 
1957. 2016, 2067 5 arm! 2: 8:α bo: ἐπὶ tno yyo 69 : >35. 2040 
Pr arm¢ |. 

14. πλανα] πλανησει 5 bo: seduxit Pr : πλαναν arm! | rove 
κατοικουντασ ANC 025. 046. 205. 468**, 620. 632**. g20. 2020. 
2040 Or® Pr gig vg 5 arm bo eth: pr τουσ ἐμουσ 051. 20 ( — 205. 
468**, 620. 632**. g20. (1849). 2020. 2040). 82. I10. 314. 385. 
429. 2016. 2017. 2023 al | ee too γησ] terram Pr vg: tno yno 
arm! 2 | dia ra σημεια. .. ἐπι THe yno* >046* s? | ra σημεια] 
To onpeov arm*  λεγων] λεγον 046**. 1. 61. 69. 201. 386. 620. 
2040 : λεγοντοσ 046.™8 : et dicit Pr | Baas pr kat & | εἰκονα] 
ecxovay A 2038 | oo AC 025. 046. 61. 172. 218. 250. 424. 2015. 
2018. 2019. 2036. 2038 Pr gig : ο δὲ 20. 1. 2037. 2067 al?! vg s! : 
wo Or® | exe ANC 025. 1. 250. 2020. 2038 al™ Pr gig vg s! 
arm* bo : εἰχε 046. 20 (— 2020). 2037. 2067 al™ Or® s? | τὴν 
πληγὴν AC 025. 35. 205. 250. 620. 632**. 2020. 2037. 2038. 
2040. 2067 al?! Or® : πληγὴσ & : τὴν >046. 20 (—35. 205. 
620. 632**. 2020. 2040). 42: 61. 69. 82. Ifo. 14%. 20%, 
414. 385. 429. 452. 498. 506. 517. 522. 1955. 2016. 2017. 
2021 bo | ryo paxaipno (pr amo 61. 69 Pr) και εζησεν (ζησεται 
arm!-2:8) ANC 025. 35. 61. 69. 250. 632**. 2020. 2037. 2038. 
2040. 2067 al™ Pr gig vg s arm bo: καὶ elyoe aro (+ τησ 


. πληγησ 336. 620. 1918) tno μαχαιρασ 046. 20 (—35. 205. 


632**. 2020. 2040) al™ Or: τὴσ pay. x. εζησεν amo τ. 
πληγ. Fs MAX 205 | μαχαιρησ ANC Or® : μαχαιρὰσ 025. 046. 
20 al? |. 

15. a AC o25*. (The feminine may be due to the 
gender of the Hebrew word 7'n; but the late emendation in & 
025**. 046 must be adopted) : avrw & 025**. 046. 20. 250. 2037. 
2038. 2067 alP! | δουναι >C arm | δουναι πνευμα AX 025. 1. (35). 
205. 2037. 2038. 2040. 2067 al™ Pr gig vg 5 : ~ 046. 20 ( — (35). 


XIII. 16.] ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ 319 


‘ - , ‘ Ν Ν ‘ , Ν Ἁ 

16. καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς 

πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, 
a a A = a oe 

ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ 


205. 2040). 250 al™ Or® | wa καὶ λαλησὴ ἡ εἰκων του θηριου 
>C 69. 336. 468*. 617. 620*. 2015. 2036 51: (2 arm bo (but not 
sa eth) | wa και] “-- Prarm? * : καὶ > 104. 205. 2020. 2037. 2040 
gig arm! : orcarm? | λαληση] λαλήσει 104. 522. 620**. 2040 : ἐλαλει 
arm? | και ronan . . . θηριου >C 2015 | καὶ ποιηση.. . . αποκταν- 
ae και GTOKTELVAL OGDOL εαν μὴ προσκυνήσουσιν τ. θηριον και T. 
εἰκονα αὐτου bo | ποιηση (on this Hebraism (= ποιῆσαι) see vol. i. 
Introd. ; Gram. § το. 1. (6) A 025. 046. 20 ( -- 468. 617. 620. 
2004. 2040). I. 2037. 2067 al?! Ors Pr gig vg: ποιησει δὲ 61. 69. 
250. 468. 522. 617. 620. 2004. 2019. 2036. 2038. 2040 5 : ἐποίει 
arm’ eth | wa A 025. 104. 506. 2019. 2037. 2040 Pr gig vg s arm: 
> 046. 20 (- 2040). 61. 69. 172. 201. 250. 314. 385. 498. 
522. 1955. 2015. 2016. 2018. 2036. 2038. 2067 al? Οἱ" vg* & | 
cav] av ἐξ I. 205. 2037. 2038 al™ : >2016. 2040 | προσκυνη- 
cwow A 025. 046. 20. 250. 2037. 2067 al?! Or® : προσκυνησουσιν 
δὲ 051. 69. 104*. 452. 2016. 2019. 2038 arm!-? © ; adoraverunt 
Tyc : adoraret Pr: adoraverit gig vg : adorabant arm | τὴν 
ecxova. A I. 2037. 2067 alP : τὴ εἰκονι 8 025. 046. 20. 250. 2038 
alP™ Or® τὴν εἰκονα tov θηριου] to θηριον και τὴν εἰκονα αὐτου 
Tyc bo | του θηριουβ] Ἐινα o51. 1. 35. 632**. 1957. 2023 alP : 
+neque acceperunt inscriptionem in fronte aut in manu sua 
Tyc | αποκτανθωσιν] αποκτανθηναι 61. 69 Or® : αποκτειναι bo : 
occidatur vg® 4 £ ¥ |, 

16. mover] ποιησει N° vg 5 arm) 232 bo : fecit Pr | μικρουσ 
. . « peyadouvo | ~ Pr arm* | τουσϑ > | καιϑ 5} | πλουσιουσ . . . 
πτωχουσ]“- ὃὲ 2036 | και rove πτωχουσ και Tove ελευθερουσ] > Pr : 
πτωχουσ ... ελευθερουσ ~ arm? | eAevfepovo . . . SovAova| ~ 620. 
1918. 2019 eth | καὶ trove ελευθερουσ] > 205. 2038 : καὶ Tove 
δεσποτασ s! | wa>bo | dwow (δωσι 8°) ANC 025. 046. 35. 42. 
6o. 61. 69. 172. 181. 250. 314. 432. 468. 1957. 2018. 2019. 2020. 
2023. 2037. 2038. 2041 al Or’ : dwoe τ bo : dwoy 051 arm: 
δωσωσιν 82. 104. 175. 205. 336. 429. 498. 522. 617. 620. 919. 
920. 1849. 1955. 2004. 2015. 2017. 2036 al?! : δωσουσιν 18. 91. 
94. I4I. 201. 209. 325**. 337. 385. 386. 456. 632. 1934. 2016. 
2067 al : δοθη 5 : AaBwou 506. 2040 : habere Pr vg | avroww] X° 
avTw X* : αλληλοισ gig : >506. 2040 Pr vg | χαραγμα ANC 025. 
I. 172. 205. 241. 250. 498, 522. 632**. 2015. 2018. 2019. 2020. 
2036. 2037. 2038. 2067 alP Tyc Pr gig vg 5 arm? 8: 4- « ; yapaypara 
046. 20 (— 205. 632**. 2020. 2040) alP™ Or®: ro xapaypa αὐτου 
506. 2040 arm! | roo xetpoo . . . THO δεξιασἾ των χειρων. . . των 
δεξιων s | τησὶ > 20 (— 35. 205. 2040). 42. 82. 110. 201. 314. 385. 
429. 498. 517. 522. 1955. 2015. 2016. 2017 al | y] και 181. 2020. 


320 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ XIII. 17-18. 


μέτωπον αὐτῶν, 17. καὶ ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ 
μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ 
ὀνόματος αὐτοῦ. 18. Ὧδε ἡ σοφία ἐστίν. ὁ ἔχων νοῦν ψηφισάτω 

4 3 Ν A 6 , 3 Ν x θ , > δος ‘ > οὗ 
τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν" καὶ 6 ἀριθμὸς 
αὐτοῦ ἑξακόσιοι ἑξήκοντα ἐξ. 


2038 arm? 3-4 bo | ro μετωπον AN 025. 90 ( -- 35. 205. 468**. 
g20. 2020). 250 al™ Or® Tyc arm* (bo) eth : pr αὐτο 2020: 
tov petwrov C : των petwrwv 046. O51. I. 35. 205. 468**. 
920. 2015. 2037. 2038. 2067 Pr gig vg arm!?-34 | avrwy? > 
2015 Pr |. 

17. kat! AX® 025. 046. 20. 250. 2038. 2067 al?! Or® gig vg 
arm? 2. 84; SN*C 314. 2015. 2017. 2036. 2037. 2041. Pr s arm? 
bo : sic ergo facient Tyc | μη τισ] μηδεισ 172. 250. 2018 | δυνηται 
ANC 18. 35. 110: 141. 172. 205. 241. 250. 385. 429. 432. 468. 
632. 1849. 1955. 1957. 2004. 2018. 2019. 2020. 2023. 2040 al™ 
Or’ Tyc Pr gig vg 52 : δυναται 025. 046. 051. 20 (— 18. 35. 205. 
468. 632. 1849. 2004. 2020. 2040). I. 61. 69. 104. 201. 314. 
2015. 2016. 2017. 2024. 2036. 2037. 2038. 2067 alP arm!-2; 
δυνησεται arm* + * bo : >s! | ἀγορασαι. . . πωλησαι] -“ 172. 250. 
2018 [ἡ twAnoa| >Tyc : καὶ πωλησαι arm**: +er 172. 250. 
2018 s! | μη] pyr C | οἐχων] o>C : ἢ εχὼν I : exn arm! 24; 
ot ἐχοντεσ Tyc | τὸ ovopa του Onpiov A 025. 046. 20 (— 2020). 1. 61. 
69. 104. 172. 201. 250. 314. 385. 498. 522. 1955. 1957. 2015. 
2016. 2018. 2023. 2036. 2041. 2067 al Or® vg8 : του ονοματοσ του 
θηριου C 2037. 2038 Pr vg’ ὁ δ΄ sl-2 arm? eth : του θηριου ἡ (και 
2019) To ονομα αὐτου τὲ 2019. 2020 bo: pry Tyc gig arm*: + 
Ἢ Tov αριθμον tov θηριου 046 | ἡ] και Pr arm}? % «| τον apiOpov] 
του αριθμου eth |. 

18. ἡ copia] sapientiae Tyc [ἐστιν] exer Or* : tr before ἡ 
copia gig : +xat 51 νουνῇ pr τὸν 1. 172 : ove N* 325*. 
620 : ow 69 : vovo 1918 : codiav arm! | τὸν αριθμον] 
To ovopa 61. 69. 2019 | avOpwrov εστινἾ ~ 205 | kat ὁ αριθμοσ 
avrov “Ξ 51 καὶ AC 025. 046. I. 35. 60. 94. 205. 432. 
632**. 1957. 2015. 2020. 2023. 2036. 2037. 2038. 2040. 
2041. 2067 al™ Pr gig vg 55 arm!-2-4¢ bo eth : >20 (—35. 
205. 632**, 2020. 2040). 61. 69. 104. 110. 172. 250. 314. 385. 
498. 522. 2016. 2018 alP Or® Tyc | αὐτου] +eorw C 025. 1. 35. 
60. 94. 205. 432. 1957. 2015. 2020. 2036. 2037. 2038. 2040. 
2041. 2067 Tyc gig vg s? arm!-2« bo | εξακοσιοι (-αι καὲ : -α 
025. 104. 336. 385. 620. 1934. 2037. 2038. 2040. 2067). εξηκοντα 
(+ καὶ 2037 5) εξ AN 025. 104. 149. 336. 385. 620. 1934. 2037. 
2038. 2040. 2067 Pr gig vg 5 bo: xéo" 046. 20 ( — 149. 620. 1934. 
2040). 1. 69. 250. 314. 429. 498. 1957. 2017. 2018. 2019. 2023. 
2036. 2041 al™ : yéo" 2015 : εξακοσια δεκα εξ C: arm! Iren. v. 30. 
1: DCXC Tyc}, 


XIV. 12-13.] ATIOKAAYWI, IQANNOY 321 


- - © @ Ἀ -“" ε 4 / e a Ν Ν 

xiv. 12. Ὧδε ἡ ὑπομονὴ τῶν ἁγίων ἐστίν, οἱ τηροῦντες τὰς ἐντολὰς 

= ~ ᾽ a ~ A“ 

τοῦ θεοῦ καὶ τὴν πίστιν Ἰησοῦ. 13. Kal ἤκουσα φωνῆς ἐκ τοῦ 

3 ~ 4 / , ε ‘ e > , > , 

οὐρανοῦ λεγούσης Τράψον Μακάριοι οἱ νεκροὶ οἱ ἐν κυρίῳ ἀποθνή- 

σκοντες ἀπ᾽ ἄρτι. ναὶ, λέγει τὸ πνεῦμα, ἵνα ἀναπαήσονται ἐκ τῶν κόπων 
αὐτῶν, τὰ γὰρ ἔργα αὐτῶν ἀκολουθεῖ μετ᾽ αὐτῶν. 


xiv. 12-13. On the restoration of these verses to their original context, 
see vol. i. 368-369. 


xiv. 12. we ἡ uTopovn| o de vropevwv μετα bo : nde δε ἡ vropovn 
eth | woe >69 | 7 1934 | ἐστιν] Ἐωδε 1. 35. 69. 104. 205. 620. 
1957. 2023. 2036. 2037. 2038. 2067 al: tr before ἡ ὑπομονὴ Pr 
gig | οἱ τηρουντεσ] των τήρουντων τὲ 2004**, 2019. 2020. 2040 | Tov 
θεου >1. 2067 | πιστιν]-Ἐ του 35. 432. 1957. 2023. 2041 | Iqcov] 
+ Xpiorov 582. 1948. 2014. 2015. 2034. 2036. 2037. 2042 arm}? 
bo : + χαρήσονται 3 Beh 

13. φωνησ. . . λεγουσησ] φωνὴν. . . λεγουσαν 386 | φωνησ] 
+adAyo peyadno bo | ex του ovpavov es λεγουσησ (+ μοι 
2020) εκ Tov ουρανου N 2020. 2037 | Aeyovona|+ μοι ο51. I. 35. 
205. 468. 632**. 1957. 2015. 2019. (2020). 2023. 2036. 2037. 
2038. 2041. 2067 Pr gig vg? arm! 2: 8: α | γραψον >bo | ot vexpou 
>eth | εν κυρίῳ AX 046. 20. al?! Pr gig vg arm bo: ξημῶων 5}: 
xpiorw C 025 : (τω) θεω s? | ἀαποθνησκοντεσ)] “should they rise” 
bo | am αρτι joined with what precedes P 35. 205. (337). 468**. 
498. (632**). 1957. 2004**. 2040. 2041 al 5 arm bo : joined 
with what follows 046. 20 ( -- 35. 175. 205. (337). 468**. (632**). 
2004**, 2040) al™ Pr gig vg : without punctuation ANC 051. 
175 | ναι, λεγει ANC 025. 632**. 2004**. 2020. 2040 al Pr gig 
vg s arm} ® 44: και Aeyer 205. 2018. 2019. 2041 arm? : ~ 046. 
20 ( — 632**. 2004**. 2020. 2040). 69. 104. 110. 314. 2023 al™ 
: vat >* 620 bo | πνευμα] - το αγιον 2004**, 2040 arm}: 3: 8 eth 
| αναπαησονται ANC : avaravoovrat 046. I. 620. 2038 al? arm? 3-4 
: αναπαυσωνται 025. 20 ( -- 620). 250. 2037. 2067 alP™ : αναπανων- 
Tat O51 : avaravovra: arm}: requiescant Pr gig vg : - απ αρτι bo | 
εκ] azo 61. 69 | korwv] epywy 61. 69 | των κοπων avTwy Ta yap epya 
avtwy ακολουθει] των κοπων των Epywv ἄυτων <a> ακολουθήησει 
bo | ra yap. epya. . . μετ avtwy >s! | τα yap ANC 025. 336. 506. 
2004**, 2020. 2040 Pr gig vg 52 arm# : ra δε 046. 20 ( — 2004**. 
2020. 2040). 250. 2037. 2038, 2067 al?! arm}: 3: 3-4 eth | avrwy] + 
και οδηγήσει avtova εἰσ ζωησ πηγὴν vdatwv bo (ὦ |, 


VOL. 11.- 2 


322 ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ [XIV. 1-2. 


CHAPTER XIV. 


Ν ‘ ‘ Ν ’ὔ A εἶ ΝΜ , 
1. Kat εἶδον καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών, 
καὶ μετ᾽ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, 
a \ . oo» a a 
ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμ- 
“ ’ “ 
μένον ἐπὶ τῶν μετώπων αὐτῶν. 
\ 9” ‘ > a 3 - 
2. Kal ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ 
ε ‘ ε , ~ 
ὡς φωνὴν ὑδάτων πολλῶν 
Ne Ν A ,ὔ 
καὶ ws φωνὴν βροντῆς μεγάλης. 
a ” ~ 
καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν 
ld > “ , ar. , om” e aQN 
κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν, 3. καὶ adovaw ὡς δὴν 


καινὴν 
ΓΝ 4 “ε ᾽ὔ Ness , A Ψ , Ν cal 
ἐνώπιον τοῦ θρόνου Kai ἐνώπιον τῶν τεσσάρων ζῴων καὶ TOV 
πρεσβυτέρων᾽ 


1. καὶ evSov και ιδου] et ecce vidi Pr : καὶ μετα ταυτα eth 
kau! > gig | καὶ wWov > gig Cyp bo (cf. eth) | ro ἀρνιον. . . Σιων 
supra montem Syon agnum stantem gig | ro αρνιον ANC 046. 
20 ( — 35. 205. 468**) s arm* « bo eth: ro > 025. I. 35. 205. 250. 
468**, 1957. 2015. 2018. 2019. 2023. 2037. 2038. 2041. 2067 
alP arm!-2:4 | εστοσ ANC 025. 2036 : ἐστωσ 046. I. 205. 250. 
2020. 2037. 2038. 2040 al? : εστηκοσ 20 (-- 205. 2004. 2020. 
2040). 2067 al™ : εστηκωσ 104. 172. 2004 : stans Tyc : stantem 
Pr gig Cyp: stabat vg | ere to οροσ Σιων] exe οροσ C | μετ αὐτου 
ANC 025. 35. 205. 2020. 2037. 2038. 2040. 2067 al Tyc Pr gig 
vg ΟΥΡ 51 arm bo eth : + αριθμοσ 046. 20 ( — 35. 205. 2020. 2040). 
250 al™ s? | exatov τεσσεράκοντα τεσσαρεσ ANC : exarov τεσσαρα- 
κοντα τεσσαρεσ 025. 250. 386. (620). 1934. 2020. 2037. 2040. 
2067 al!™ ; exarov τεσσαρακοντεσσαρεσ 149 : pwd 046. 20 (— 149. 
386. (620). 1934. 2020. 2040). 1. 2038 alP™ | ἐχουσαι] pr at 69 : 
exovreo gig vg : habebant Pr Cyp | avrov Kat To ονομα > 025. I | 
To ovopa? > 104. 336. 522. 620 | avrov® > 385 | γεγραμμενον] pr 
ro A 52: eyyeypaptevov 385 : καιομενον I |. 

2. φωνην"" 2 3] φωνησ 2067 | Pwvyv! >920 | εκ του ovpavov 
wo φωνὴν > 620* | φωνὴν υδατων πολλων καὶ ws φωνὴν > bo 
| φωνηνξ >Tyc | καὶ wo φωνὴν βροντηὴσ peyaAno > 2015. 2036 | 
wo?] aut Pr : >arm?* | dwvyv? >Tyc Pr βροντησ peyadno | δὲ 
: peyadno >N*:~ Pr: βροντὴν μεγαλὴην Tyc bo | kat ἡ φωνὴ nv 
ἤκουσα ANC 046. 20. 250 al?! Pr s? bo: καὶ > 51 : καὶ φωνὴν (-no 
2067) ἤκουσα 025. I. 1957. 2015. 2036. 2037. 2038. 2067 arm? : 
et vocem quam audivi Tyc gig vg : καὶ ἤκουσα wo φωνὴν arml 4 
wo?] > 1. 1957-2038. 2067 : + φωνὴν arms | x apwowv 7 ae 
κιθαρωδον κιθαριζοντα 51 : κιθαρωδουσ bo | ev ταισ κιθαραισ avtwv| 
αὐτων > C: & τ. κι αὐτου 5] : >Pr bo |. 

8. και αδουσιν] και (> bo) αδοντεσ 743. 1075 51 5 bo eth : et 


XIV. 3--4.| ATIOKAAYWIS. IOQANNOY 323 


3° ὁ. καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾧδήν, 
εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες (α)" 
4° οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει. 
d, e > ΄ Cat a > , > a a a 
4° οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ (4), 
(a) Text adds following interpolation: 3%. οἱ ἠγορασμένοι ἀπὸ τῆς yas 


4°”. οὗτοί εἰσιν ot μετὰ γυναικῶν οὐκ ἐμολύνθησαν" παρθένοι γάρ εἰσιν. 
(ὁ) Text adds gloss: καὶ τῷ ἀρνίῳ. 


cantabant Pr gig vg arm | wo wdyv AC 1. 35*. 2015. 2019. 2036. 
2037. 2038. 2040 alP vg s! sa : wr > 025. 046. 20 ( -- 35*. 
2040). 250. 2067 al¥™ Pr gig s* arm bo eth : εν wdn (καινὴ) 
bo | wdnv καινην] ~ 1934 | καινην] -Ἐ και nv 8 (nv above the line) 
: pr καὶ arm® | evwriov tov θρονου] > 42. 498. 1918. 2020 : 
+rov θεου gig arm! | και > 42. 498. 1918. 2020 | τεσσαρων 
> 205 καὶ των πρεσβυτερων > C arm?!3 | xa?) + ενωπιον 
δὲ gig 51 arm? *4 | ουδεισ] ουδὲ εἰσ 046. 20 (-- 35. 205. 620. 
1934. 2020. 2040). I10. 201. 385. 429. 1955. 2016. 2017 : οὐκ 
arm! | edvvaro ANC 20 (— 386. 617. 2040) al : ydvvato 025. 
046. 250. 386. 617. 2037. 2040. 2067 al?! : ov δυναται 2038 
(arm? 4) : ηδυναμὴν armé | μαθειν] dicere Pr gig vg Ce" dscere) ; ἐς to 
know ” arm? bo eth | εἰ μη] xavs! | at > N° 104. 620. 1849. 1955. 
2004. 2015. 2017* | exatov τεσσεράκοντα τεσσαρεσ AN(C) : exatov 
τεσσεράκοντα play n* : TETOAPET = [ὃ : €KQTOV τεσσαράκοντα τεσ- 
σαρεσ 025. 386. (620). 1934. 2040: exatrov pd I : pwd 046. 20 
(-— 386. 620. 1934. 2040) al™ | χιλιαδεσ >Pr | ot yyopacpevor 
απο Tyo γησ] quae empta erant de terris Pr |. 

4. ουτοι. . . αν υπαάαγει ουτοι εἰσιν οἱ ακολουθουντεσ eee uTayy 
οἱ μετα γυναικων .. . yap εἰσιν 205 οὔτοι εἰσιν >A (205) | 
ἐμολυνθησαν] εἐμολυναν τα watia avtwy bo | εἰσιν2] permanserunt 
Pr Cyp | ovro? ANC 025. 1. 2015. 2020. 2037. 2038. 2040 gig 
vg* ὃ 51 (arm! 3: 34) ; + ew 046. 20 (—(205). 2020. 2040). 
250. 2067 Or’ Tyc Pr vg4f Cyp s! arm* bo | οι >8 | axoAov- 
θουντεσ] ακολουθησαντεσ 920 5 | orov av ANC 025. 1. 35. 172. 
205. 250. 314. 1957. 2015. 2018. 2019. 2020. 2023. 2036. 2037. 
2038. 2040. 2067 al™ : av >1849 : omov εαν 046. 20 ( — 35. 205. 
1849. 2020. 2040). 61. 69. 104. ἘΙΟ. 201. 241. 242. 385. 429. 
1955. 2016. 2017. 2024 al™ Or® | uraye AC 104. 172. 336. 620. 
2015. 2019. 2038 55: vadit Pr : υπαγη & 025. 046. 21 ( — 620). 
250. 2037. 2067 alP! Or* 51 : ierit Tyc (gig vg) : “shall go” arm | 
nyopacOnoav ANC 025. I. 172. 250. 2015. 2018. 2019. 2036. 
2037. 2038. 2040. 2067 al? Pr gig vg s! (arm*) bo eth: pr ὑπὸ 
Ιησου 046. 051. 20 (- 2040). 69. 104. I10. 314. 385. 2016 al™ 
Or s? | απὸ των ανθρωπων > C | arapyn AC 025. 046. 20 
(—620). 250. 2037. 2038. 2067 al?! Or gig vg 5 arm* bo : 
ar apxno & 336. 620. 1918 : ab exordio Pr (placed after τω 
apvw) : >eth | tw ἀρνιω] pr ev N* : του ἀρνιου arm |, 


εἰσιν 


καθημένους 


324 ΑΠΟΚΑΛΥΎΨΙΣ INANNOY [XIV. 5-7. 


Ν a a 
5. καὶ ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος" 
ἄμωμοι ! yap ἐστιν", 
6. Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, 
᾿ ld ἣν Ἂς 
ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς ἱ κατοικοῦντας 
ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ 
΄ ΄ > a , 
λαόν, λέγων ἐν φωνῇ μεγάλῃ 


7. Φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν, 
ὅτι ἦλθεν ἡ ὧρα τῆς κρίσεως αὐτοῦ, 
καὶ προσκυνήσατε τῷ ποιήσαντι τὸν οὐρανὸν 
καὶ τὴν γῆν καὶ θάλασσαν καὶ πηγὰς ὑδάτων. 


5. και] οτι 51 : >Pr | εν tw στόματι avtwy ovx ευρεθη ANC 025. 
I. 35. 205. 1957. 2015. 2019. 2023. 2036. 2037. 2038. 2040. 
2041. 2067 al Οἵ" Tyc gig vg s : in quorum ore non est Pr: 
οὐχ evpeOn εν Tw στοματι avTwy 046. 20 (—35. 205. 2040). 69. 
82. 104. I10. 250. 314. 385. 429. 2016. 2017. 2018 al (bo) eth | 
ev τω στοματι] ev Tos στομασι arm* bo | ψευδοσ] δολοσ 1. 2037 
alP arm? | αμωμοι yap εἰσιν N 046. 20 ( -- 35). 250. 2037. 2038. 
2067 al?! Ors νρϑ ὁ 45 arm(@-? 8.4. bo sa eth: ort αμωμοι εἰσιν 
O51. 35 : yap > AC 025. 181 Tyc gig vg 8." : et inventi sunt 
sine reprehensione Pr  αμωμοι] αμωμητοι 104 | εἰσιν] + οὔτοι 
εἰσιν οἱ ακολουθουντεσ Tw apviw 218. 242. 250. 617. 1934 : + 
“before God” arm? |. 

6. addov ayyehov AN ° 025. 35. 1957. 2023. 2036. 2037. 
2040 al™ Pr gig vg Cyp 5 arm bo eth: ~ 218. 250. 2018 : αλλον 
>n* 046. 20 (— 35. 2040). 2038. 2067 alP™ sa : ayyehov >Tyc | 
πετομενον AC 051. 20 (- 617. 919). 69. 250. 385. 1957. 2016. 
2018. 2036. 2037. 2038. 2067 al : πετωμενον 025. 046. 1. 617. 
9109 al: werapevov 8 | ev Σ» 35 | μεσουρανηματι] N°: μεσω ουρανηματι 
N* : μεσουρανισματι I : ovpavw αἰματι 5 €xovra.| + ex auTw 51} 
ευαγγελισαι AC 025. ο46. 20. 2038. 2067 al?! : ευαγγελισασθαι 
(s) 60. 218. 250. 2015. 2018. 2019. 2023. 2036. 2037. 2041 : 
Pr <pxopevov 2015. 2036. 2037 : evayyeAcCovra bo | em! ANC o25. 
218. 250. 2018 s! : >046. 20. 498. 2037. 2038. 2067 al?! | rove 
κατοικουντασ A O51. 35*. 61. 69. 2015. 2036. 2037 alP 52 Tyc: 
Tova καθημενουσ SC 025. 046. 20 ( — 35*. 2020). 250. 2067 alP™ 
51 Pr gig vg : τουσ καθημενουσ (+ Kat 2019) Tova κατοικουντασ 1. 
205. 2019. 2038 : τοισ καθημενοισ 498. 2020 : >Cyp arm}? 234 
ἐπι THO γησ > arm! * | και ἐπι wav. . . Aaov >Tyc | em? > 
I. 2015. 2019. 2036. 2037. 2038 | φυλην και yAwooar και Aaov | 
λαουσ x. φυλασ x. yAwooav s! : πασαν vA. x. παντα λαον x. 
πασαν γλωσσαν bo |. 

7. λεγων] >: tr after μεγαλη 104. 620 : λεγοντα O51. 1. 
35 Pr Cyp | εν φωνὴ μεγαλη] ἐν >A: magna voce vg : >Tyc| 


XIV. 8-9.] ΑΠΟΚΑΛΎΨΙΣ IOQANNOY 325 


8. Kai ἄλλος δεύτερος ἄγγελος ἠκολούθησεν λέγων 
» μ᾿ Ν ε ΄ 
Ezecev ἔπεσεν Βαβυλὼν ἡ μεγάλη, 
ἣ ἐκ τοῦ οἴνου [τοῦ θυμοῦ) τῆς πορνείας αὐτῆς πεπότικεν 
πάντα τὰ ἔθνη. 


9. Καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ 
, 
μεγάλῃ 
ἘΠῚ a“ A 6 , Ν ‘\ > , > “ 
i τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ, 
καὶ λαμβάνει "τὸ χάραγμα) ἐπὶ ἵ τοῦ μετώπου { αὐτοῦ ἢ ἐπὶ χάραγμα 
τὴν χεῖρ. αὐτοῦ, 


φοβηθητε) metuite potius Pr Cyp | rov θεον ANC 025. 1. 35. 205. 
250. 1957. 2015. 2023. 2036. 2037. 2038. 2040. 2041. 2067 alP 
Pr vg Cyp s arm? 2 #2 bo : τον κυριον 046. 20 ( — 35. 205. 2040) 
alP™ Tyc gig arm® | avtw δοξαν] ~ 2015. 2020 | αὐτου >1. 104 | 
τω ποιήσαντι ANC 025. I. 35. 205. 250. 1957. 2018. 2019. 2023. 
2036. 2038. 2040. 2041. 2067 : pr auvTw 94. 104. 336. 620. 1918. 
2020 : avrov ποιήσαντα 046* : avrov tov ποιήσαντα 046**. 20 
(- 35. 205. 468. 620. 2020. 2040). 2037 al™ : αυτω τον ποιησαντα 
468 : deum qui fecit gig arm? | καὶ θαλασσαν AC 025. 314. 2040: 
και θαλασσασ 1 : και τὴν θαλασσαν & 046. 051. 21 (— 2040). 250. 
2037. 2038. 2067 alP™ bo : καὶ >2019 Pr vg4f Cyp arm? | 
πηγασ υδατων] tac πηγασ των ὑδατων 61. 69 : Ta vdata bo : omnia 
quae in eis sunt Cyp arm}: ** |, 

8. αλλοσ δευτεροσ ayyehoo A 046. 90 (—18. 35. 205. 2040). 
I. 250. 2037 al™ Pr arm! 2-34 bo : δευτεροσ >69 Tyc vg eth: 
αγγελοσ >* 2040 5} : αλλοσ αγγελοσ δευτερον C : αλλοσ αγγελοσ 
δευτεροσ N° 025. 18. 35. 60. 94. 104. 141. 205. 209. 314. 432. 
1957. 2015. 2023. 2036. (2038). 2041. 2067 52 arm*: αλλοσ > 
2019 gig | ηκολουθησεν)] ἡλθεν 205 : ηκολουθει 51 : - αὐτοισ 468*. 
620: +avtw Prs arm! ?-¢ bo eth | Aeywr. . . ηκολουθησεν (ver. 9) 
>x* (suppl. &°) 325. 456 | Aeyov]+ ev φωνὴ peyady 205. 620** | 
ἐπεσεν ἐπεσεν A 025. 1. 35. 241. 432. 632**. 1957. 2015. 2019. 
2023. 2036. 2037. 2040. 2067 al? Tyc Pr gig vgs arm? @: “is 
fallen, is lost” arm? : ἐπεσεν 8° C 046. 20 ( — 35. 325. 456. 632**. 
2040). 250. 2038 al™ arm? bo eth : erecey ἐπεσεν ἐπεσεν arm! 
ἢ εκ του AC 218. 250. 424. 506. 2018. 2020. 2039. 2040 Tyc vg 
S: 9 δὸ 025. 046. 20 ( -- 325. 456. 2020. 2040) al™ Pr gig 
arm‘ bo : ort ex Tov I. 2019. 2037. 2067 | του θυμου Tyo πορνειασ] 
Tyo πορνειασ Tov θυμου 920 | rov θυμου > 1. 2037. 2041 | THe 
πορνειασ] tho πορνιασ XC 046 : >arm* | αὐτησ] ταυτησ 046. 82. 
104. 175. 337. 385. 617. 620. 919. 920. 1849. 1934 alP | πεποτικεν 
A 025. 046 min**°™ Tyc vg eth : πέπτωκαν N° 181 (-xev). Pr 
arm‘ bo sa : πεποίηκεν 910 : biberunt gig |. 

9. και > 386 | addoo αγγελοσ τριτοσ AC 025. 046. 20 (— 325. 
455. 1849). 250. 2037. 2038. 2067 alP™ gig vg 5 arm** ; ayyeAoo 


326 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XIV. 10-11. 


10. καὶ αὐτὸς πίεται ἐκ TOD οἴνου τοῦ θυμοῦ Tod θεοῦ 
τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ, 
καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ 
ἐνώπιον τῶν ἀγγέλων καὶ ἐνώπιον τοῦ ἀρνίου. 


‘ ε x “ἢ lel ϑ «᾿ > 2A 77 
11. Kai 6 καπνὸς tov βασανισμοῦ αὐτῶν εἰς αἰῶνας αἰώνων 
ἀναβαίνει, j 
‘ > 3 , « ,ὔ ‘ / 
καὶ οὐκ ἔχουσιν ἀνάπαυσιν ἡμέρας καὶ νυκτός, 
~ 8 ,ὔ “- 
οἱ προσκυνοῦντες τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ, " 
Ν Ν -“ ~ 
καὶ εἴ τις λαμβάνει τὸ χάραγμα τοῦ ὀνόματος αὐτοῦ. (a) 


(a) Vers. 12-13 have been restored to their original context after xiii. 18. 


αλλοσ τριτοσ 1849 : αλλοσ ἀγγελοσ ἠκολουθησεν τριτοσ K° : αλλοσ 
τριτοσ αγγελοσ arm}? 4 bo : tertius angelus Pr eth : τριτοσ >1. 
61. 69 : ayyeAoo 181 | αὐτοισ] avtw A Pr arm)? 3 | ev φωνὴ 
μεγαλὴ] ev > 617 : voce magna Pr gig vg : > bo | προσκυνει] 
προσκυνήσει 2020 arm? bo: adoraverit vg : “hath worshipped” 
arm*¢ | τὸ θηριον] τω θηριω C 468. 2040 : το θυσιαστηριον A : 
to motnpiov 69: tr to θήριον before προσκυνει 1 τὴν εἰκονα] Ty 
εἰκονι 104. 468. 620. 1918. 2040 | αὐτου] avtwy C | xa? >C 69 | 
Aap Pave] ληψεται arm? bo : “hath received” arm! 5: « | τὸ 
χαραγμα 250. 432. 2015. 2018. 2019. 2036. 2040 arm! 2: ὃ: asl. 20); 
xapaypa AX 025. 046 min®, τὸ is here necessary. Its absence 
is due either to a slip of the author or to a primitive corruption. | 
χαραγμα] nomen Pr: +avrov 51" 2. arm 234) | του κὸν τω 
μετωπω & | ἡ ἐπι τὴν χειρα αὐτου >s! arm! | αὐτου Σ»6τ. ὅο |. 
10. και > boeth | owov] rornpiovarm!:*-3-4 [του θεου] του κυριου 
51 : αὐτου 61. 69 : >arm! | ἀκρατου >Pr Cyp | ev τω ποτηριω] εκ 
του ποτήηριου A 104. 336. 620. 1918 | tno οργησ] τὴν οργὴν A | 
avtov > Pr arm! 3: « | βασανισθησεται] βασανισθησονται A 61. 69. 
110. 2004**, 2019. 2040 bo | των ayyeAwy A 506 bo: τ. ayy. αὐτου 
eth : ἀγγελων aywv N° 025. 35. 61. 2004**, 2020. 2040 gig vg 
5 sa: ἀγγελων και αγιων 2038 : αγιων ayyeAwy 69 (- αγιων 2019) : 
τῶν aywv ayyedwy 046. 20 ( — 35. 2004**. 2020. 2040). 250. 2037. 
2067 al?! Pr Cyp arm(@: 3: 3). 4 ; “ God” arm® | ἀρνιου] Opovov s? |. 
11. του βασανισμου] tormentorum vg arm? : de tormentis Pr 
Cyp : >arm!-2¢ | avrwy] αὐτου 104. 205. 336. 452. 1918. 2021. 
2023 arm?*|«aoc awvac . . . avaBawe > 620 | εἰσ αιωνασ 
(+ τῶν &) αἰωνων AX 046. 20 (- 205. 468". 920. 1934. 2004**). 
250. 2038 al?! Pr gig vg Cyp s arm : eo atwva awvoo C 205. 
2015. 2036 : εἰσ awva αἰωνων 025. O51. I. ὅτ. 69. 104. 468*. 
920. 1849. 1934. 2037. 2067 : εἰσ αἰωνων 2004** ; “for ever” 
bo | αναβαινει] ascendet gig vg* 48" Cyp arm bo : tr before ew 
atwvac των αἰώνων Pr arm‘ bo sa (eth) | exovow] habebunt Pr Cyp | 
avaravow]| tr after νυκτοσ 35*. 2020 | ro θηριον και τὴν εικονα] 


XIV. 14.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 327 


14. Kat εἶδον, καὶ ἰδοὺ νεφέλη λευκή, 
πον ἊΝ ‘ , , g ex 3 , 
καὶ ἐπὶ τὴν νεφέλην ἵ καθήμενον ὅμοιον F υἱὸν ἀνθρώπου, 
ἔχων ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον χρυσοῦν 
καὶ ἐν τῇ χειρὶ αὐτοῦ δρέπανον ὀξύ. (a) 
(a) Text adds here a doublet of xiv. 18-20 from another hand. See vol. 
ii. 3». 18 (ad fin. .), 21 54. : 15. Καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ, κράζων ἐν 
φωνῇ μεγάλῃ τῷ ἘΣ: ἐπὶ τῆς νεφέλης 
Πέμψον τὸ δρέπανόν σου καὶ θέρισον, 
ὅτι ἦλθεν ἡ ὥρα θερίσαι, 
“ὅτι ἐξηράνθη ὁ θερισμὸς τῆς γῆς. 


16. καὶ ἔβαλεν ὁ καθήμενος ἐπὶ τῆς νεφέλης τὸ δρέπανον αὐτοῦ ἐπὶ τὴν γῆν, 


τω θηριω και τὴ εἰκονι 468. 2019. 2040 : τὴ etxovn 104 | τοῦ 
1.205. ΖΟΞΠ 

14. και ειδον > & 51 eth | καὶ wov > bo eth | νεφελη λευκὴ] 
nubem albam Tyc Pr : nubem candidam vg bo| em τὴν 
νεφελὴν καθημενον] supersedentem Tyc [τὴν νεφελην] τη νεφελη 
2004** | καθημενον ομοιον] καθημενοσ ομοιοσ I. 104. 205. 620. 
632. 1957. 2023. 2037. 2067 al | ouowv > Tyc eth | wov AX 
ὉΠ 42: 61: 60. .62.. 110. 201.218. 325.) 337. 386. 429. 452. 
A456. 517. 522. 919. 920. 2016. 2017. 2021. 2024. 2036 Tyc: 
viwy 2015 : woo I : wov02z5. 506: uw C o51. 20 ( — 325. 337. 
386. 456. 919. 920). 104. 250. 314. 2037. 2038. 2067 al™ Pr 
gig vg 51 : τω vw 52 | avOpwrov| pr tov 52: avGpwrw 620. 2020 | 
exwv A 025. 046. 20 (— 325. 456. 468. 2004**. 2020. 2040). I. 
314. 2037. 2038. 2067 Tyc: pr o 2041 : exov ἐξ ΓΟ : εχοντα N* 
42. 325. 385. 452**. 456. 468. 506. 517. 2004**. 2015. 2036. 
2040 Pr vg : exovre 2020 gig | ἐπὶ τὴν κεφαλὴν A 18. I10. 141. 
201. 385. 386. 429. 522. 632. 91g. 1849. 1955. 2015. 2020. 2036 
: ἐπι THO κεφαλησ NC 025. 046. 20 (— 18. 386. 632. 919. 1849. 
2020). 250. 2037. 2038. 2067 al™ : in capite Tyc gig vg : super 
caput Pr | ev τὴ χειρι] exe την χειρα 51 | avrov?]+habens Tyc: + 
“he had” arm}: 2-3-4 | οξυ] λευκον s? |. 

15. αλλοσ oe ~ 2016. 2020 | εκ του vaov] tr. after 
κραζων A: >FPr | vaov| - αὐτου & : ovpavov O51. I. 35. 104. 181. 
205. 336. 632**. 2015. 2023. 2036. 2037. 2038. 2067 alP 
arm? *¢| ev φωνὴ peyadn] + Aeywv bo eth : (arm! 22) : εν 
peyadn τὴ φωνὴ τ : > Pr| πεμψον. .. tye γησ >s@ και 
θερισον >arm? | ηλθεν] Ἐ σου O51. I. 35*. 181. 2019. 2037. 2038 
:+oao0. 104*. 620 alP  θερισαι AC 025. 046. 20(-—18. 468**. 
632. 919. 1849. 2004**. 2020. 2040). 250. 2037. 2038. 2067 
al™ : pr τὸν 18. 385. 468**. 632. o19. 1849. 1955. 1057. 
2004**, 2023. 2040. 2041 alP : του θερισμου ἐξ 2020: “of (the) 


reaping of the earth” bo | ore efnpav6n . . . yno >s!-® bo | 
εξηρανθη] “is arrived” arm}: * ¢ |, 
16. ver. 16 >arm® | o καθημενοσ. . . νεφελησ >s? | em tho 


ved. . . . αὐτου >1 | Tyo νεφελησ AN 241. 336%. 498. 2019. 


328 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [XIV. 18-19, 


18. Καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ θυσιαστηρίου (α), καὶ 
ἐφώνησεν φωνῇ μεγάλῃ τῷ ἔχοντι τὸ δρέπανον τὸ ὀξὺ λέγων 


Πέμψον σου τὸ δρέπανον τὸ ὀξὺ 
καὶ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, 
ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς. 


19. καὶ ἔβαλεν (4) τὸ δρέπανον αὐτοῦ εἰς τὴν γῆν, 
καὶ ἐτρύγησεν τὴν ἄμπελον τῆς γῆς, 
καὶ ἔβαλεν εἰς τὴν ληνὸν τοῦ θυμοῦ τοῦ θεοῦ τὸν μέγαν. 
καὶ ἐθερίσθη 4 γῆ. 17. Καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ τοῦ ἐν τῷ 
οὐρανῷ, ἔχων καὶ αὐτὸς δρέπανον ὀξύ. 
(a) Text adds a gloss: ὁ ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός. 
(ὁ) ὁ ἄγγελος is here added by the interpolator of 15-17. 


2020. 2037. 2038. 2067 : τὴν νεφελην C 025. 35. 175. 205. 250. 
468. 617. 620. 1934. 2004**. 2040 alP™ : rn νεφελη 046. 20 ( — 35. 
175. 205. 468. 617. 620. 1934. 2004**. 2020. 2040). 42. 61. 69. 
104. 110. 201. 1955 | και εθερισθη ἡ yn] Kar εθερισεν τὴν ynv 
vg τ ; demessus est terram fl : >bo |. 

17. ver. 17 >69. 2039 | εξηλθεν] ηλθεν 046 | vaov. . . ουρανω] 
ovpavov bo | του ev τω ovpayw] του >104. 141. 620. 1849 : Tw 
>C: pr τοῦ θεου arm! : αὐτου ev Tw ovpavw 205 | και avrox > bo 
sa | dperavov of] ρομφαιαν οξειαν bo (also in ver. 18) |. 

18. εξηλθεν] >A 2038 Pr : tr after θυσιαστηριου 35 | εκ Tov 
θυσιαστηριου] > Pr : de ara dei fl | o exw AC s gig vg (arm) 
eth : 0 >& 025. 046. 20 al™ fl bo | εφωνησεν͵]-Ἐ εν 20 (— 35. 
205. 325. 337- 456. 468. 2004**. 2020. 2040). 69. 104. TIO. 
250. 314 al? εφωνησεν)] expagev s | φωνὴ AN 046. 337. 920. 
2004**, 2016. 2020. 2040 fl gig vg s! arm!-?-3-¢ eth : kpavyy C 
025. 20 (— 337. 920. 2004**, 2020. 2040). 250. 2037. 2038. 
2067 alP! 52 bo : “tongue” arm# | λεγων] N° : λεγω δὲ Ἐ : Ss! | 
mepipov ... o€v και] >arml 24: “come thou” arm? | πεμψον] + 
συ 51 | gov To dperavov]+ σου 385 : To dperavov σου & | Borpvac] 
Boravac 201. 386 : βοτρυσ 2015. 2036. 2038 | τησ αμπελου] vine- 
arum fl: >1 arm! | or ἡκμασαν. . . αὐτηὴσ >bo | ἡκμασαν (ηχ- 
A: ny- 620) at σταφυλαι ANC 025. 1. 35. 104. 205. 468**. 620, 
632**. 2004**, 2015. 2020. 2023. 2036. 2037. 2038. 2040. 2067 
al gig vg (fl) s@-2 : ηκμασεν ἡ σταφυλὴ 046. 20 ( -- 35. 205. 
468**. 620. 632**, 2004**. 2020. 2040). 250 al™ arml-2 44 | 
autno ANC 025. I. 35. 205. 468**, 632**. 2004**. 2015. 2020. 
2023. 2036. 2037. 2038. 2040 al™ gig vg fl 51 arm)? 4 eth: εν 
αὐτὴ arm* : Tyo yno 046. 20 (-35. 205. 468**. 632**. 2004**. 
2020. 2040). 104. 250 al™™ s? |, 

19. εβαλεν AXC 025. 046. 35. 205. 620. 632**. 2004**. 2020. 
2040 : misit gig vg fl : ἐξεβαλεν 20 ( — 35. 205. 620. 632**. 2004**. 
2020. 2040). 82. 104. 110. 172. 250. 385 al? εἰς τὴν γην AC 


XIV. 20-XV.2.] ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ 329 
Ῥ 
20. καὶ ἐπατήθη ἡ ληνὸς ἔξωθεν τῆς πόλεως, 
καὶ ἐξῆλθεν αἷμα ἐκ τῆς ληνοῦ ἄχρι τῶν χαλινῶν τῶν ἵππων 
ἀπὸ σταδίων χιλίων ἑξακοσίων. 


025. 046. 20 (-- 2020). 250. 2037. 2038. 2067 al?! gig vg fl 52 
bo : ἐπι tna γὴσ τὲ 498. 2020 s! arm!-* 42 | εἰσ τὴν Anvov.. . 
tov μεγαν A(C) 025. 046. 20 (— 205. 386. 620. 632**. 2004**, 
2040). 61. 69. 110. 141. 242. 314. 385. 452. 2016. 2017. 2021. 
2022. 2023*. 2024. 2039. 2041 al? 52 : τον μεγαν >181. 424: 
εἰσ Tov Anvov. . . Tov μέγαν 1. 201. 386. 498. 522. 1957. 2038 
al : εἰσ τὴν Anvov ... τὴν peyadnv ὃὲ 104. 205. 250. 620. 
632**. 2004**. 2015. 2018. 2036. 2037. 2040. 2067 5} : in 
torculari (-ar fl) ... magnum Tyc Pr fl : in lacum... 
magnum (-am gig) gig vg | Anvov] αλωναν C : + του owov 2020 | 
tov θυμου] tov θυμον 386 : > 337. 620. 2004** arm): 2 8. « |, 

20. ἐπατηθη] ἐπατησεν (-αν eth) arm)? bo eth : ετιθη 1 | 
ληνοσ] o ληνοσ 205. 336. 498. 522. 1957. 2004**, 2019, 2020: 
τὴν Anvov bo : in torcolari Pr fl arm! *3 | efwHev AC 025. 046. 
20 (—35. 205. 2020). 250 al’™™ : ew N I. 35. 205. 2015. 2020. 
2036. 2037. 2038. 2067 : extra Tyc Pr vg ἢ : a foris extra gig 
| τησ3] του 452. 522 | aro σταδιων] exe σταδιων 51 : per stadia Tyc 
vg : per stadios Pr (fl) | χιλίων εξακοσιων AX°C 025. 35. 386. 
(620). 632. 1934. 2004**. 2040 Pr ἢ gig vg bo sa : χιλίων 
διακοσίων N* 506. 680 : ax’ 20 (—35. 386. 620. 632. 1934. 
2004**, 2040). 61. 69. 110. 314. 498. 2015 al : yur. εξακ. εξ. 
2037 : αχς΄ 2036: dexa και εξ eth : mille quingentis gig |. 


CHAPTER XV. 


2. (a) Kai εἶδον ὡς θάλασσαν ὑαλίνην μεμιγμένην πυρί, καὶ τοὺς 
νικῶντας ἐκ τοῦ θηρίου καὶ ἐκ τῆς εἰκόνος αὐτοῦ καὶ ἐκ τοῦ ἀριθμοῦ 
τοῦ ὀνόματος αὐτοῦ ἑστῶτας ἐπὶ τὴν θάλασσαν τὴν ὑαλίνην, ἔχοντας 

(4) xv. I. is an interpolation: Καὶ εἶδον ἄλλο σημεῖον ἐν τῷ οὐρανῷ μέγα 
καὶ θαυμαστόν, ἀγγέλους ἑπτὰ ἔχοντας πληγὰς ἑπτὰ τὰς ἐσχάτας, ὅτι ἐν αὐταῖς 
ἐτελέσθη ὁ θυμὸς τοῦ θεοῦ. The subject of xv. 1. is not touched upon till xv. 


5, where the phrase καὶ μετὰ ταῦτα εἶδον shows that a new section and a new 
subject begin. See vol. i. 106 and footnote ; vol. ii. 30. 


1. Sepapaiak θαυμασιον ὅτ. 69 | ayyeAous] angelos stantes 
fl | πληγασ exra] ~ 920. 2015. 2016. 2020. 2036. 2037. 2067: 
erta > 2019 | ἐν αὑταισ] ἐν Tavrais 35. 205. 2015. 2036. 2037. 
2038 : in his Tyc |. 

2. υαλινην] vitreum perlucidum Tyc | καὶ rove wx... eotrwrac 
ext τὴν Gadacoay] et super mare stantes uidi eos qui... uictoriam 
ferent fl : et superstantes uidi eos qui. . . uictoriam ferent Pr | 


αἰώνων 


230 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [Κν. 3-4. 


κιθάρας τοῦ θεοῦ, 3. καὶ ἄδουσιν (α) τὴν δὴν τοῦ ἀρνίου 
λέγοντες 


Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, 
κύριε, ὃ θεὸς 6 παντοκράτωρ" 
, +e) ‘ ec td 
δίκαιαι καὶ ἀληθιναὶ αἱ δδοί σου, 
ὃ βασιλεὺς τῶν Γ ἐθνῶν". 


4 ‘ “ , 
4. Tis ov μὴ φοβηθῇ, κύριε, 
/ Ae ’ 
καὶ δοξάσει τὸ ὄνομά σου, 
ὅτι μόνος ὅσιος ; 


ὅτι πάντα τὰ ἔθνη ἥξουσιν 
ὔ ’ὔ 
καὶ προσκυνήσουσιν ἐνώπιόν σου, 
- x 4 , > ΄ 
ὅτι τὰ δικαιώματά σου ἐφανερώθησαν. 


(a) Text adds a gloss: τὴν ὠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦ καί. 


νικωντασ] νικουντασ C | εκ του θηρ. και εκ τὴσ εἰκονοσ αὐτου AC 
025. 18: 35, 205. 250. 2037. 2038. 2067 ,al s ὉΠ ἘΣ 
τ. 6. και THO EK. αὐτου N 104. 336. 620. 1918. 2020 Pr fl: εκ 
τῆς εἰκ. Kal εκ (>522) του θηρ. αὐτου (>2040) 046. 20 (- 18. 
35- 205. 620. 632**. 2020). 61. 69. 522 al : ex tov Onp. 
αὐτου 632** : bestiam et imaginem illius gig vg bo sa eth : 
bestiae Tyc | καὶ ex του αριθμου ANC 025. 046. 20 ( -- 35. 205. 
468. 620) al 5 arm!-2@-¢: et numerum gig vg bo: καὶ ex tov 
χαραγματοσ avrov και (> 2018. 2019. 2036) εκ του αριθμου OST. 1. 
35. 205. 250. 468. 2018. 2019. 2036. 2037. 2067 | και εκ τ. αριθ. 
. . . αὐτου >620 Tyc Pr fl ἐστωτασ > Tyce arm!'| 7. υαλινὴν 
> fi Preth | κιθαρασ ANC 025. 35. 632**. g20. 2037. 2038. 2040. 
2067 al?! bo sa : tao κιθαρασ 046. 20 ( — 35. 632**. g20. 2040). 
82. 104. 110. 172. 201. 250. 385. 498. 2018. 2022 al arm* 42 | 
tov θεου] pr κυριου ὃὲ : >fl |. 

8. και ad. . . . του Beou>C | xa! >bo | αδουσιν] adovrac & 
143. 1075. 2067 Tyc Pr ἢ vg 51" 2 bo | τηνὶ Σ» 920 | Μωυσεωσ AN 
046. 1 al?! : Μωσεωσ 025 al™ | του dovAov AN 025. I. 35. 205. 250. 
632**. 1957. 2015. 2020. 2037. 2038. 2041. 2067 al : δουλου 
046. 20 (— 35. 205. 632**. 2020). al? | μεγαλα και θαυμαστα τα 
epya. σου] magna et mirabilia operati sunt Tyc | 0 θεοσ o > 620 | 
Sixarcae . . . αἱ οδοι σου] δικαια και adnOiva τα epya cov 51 arm} 4 
o βασιλευσ] βασιλευσ δὲς 429. 632 : βασιλευ &* 18. 94. 241. 
385. 522. 919. 1849. 2004. 2039 : pr tu es fl | των εθνων AN? 
025. 046. o51. 20 ( -- 2040). 1. 69. 104. TIO. 250. 314. 2037. 
2038. 2067 al gig Cyp arm* bo : omnium gentium Pr fl arm? eth 
: τῶν αἰωνων &*C 94. 2040 Tyc vg 5 : “of aeons and king of 
all Gentiles ” arm? ¢ |. 

4. τισ] pr καὶ 2019 arm? | ov μη] σε ov 8 2040 | φοβηθη ANC 
025. 046. 1. 61. 69. 181. 205. 241. 632**. 2019. 2022. 2040, 





XV. 5-6.] ATIOKAAYWIS, INANNOY 331 


5. Kai pera ταῦτα εἶδον, καὶ ἠνοίγη 6 ναὸς {τῆς σκηνῆς τοῦ 
μαρτυρίου ἴ (α) ἐν τῷ οὐρανῷ, 6. καὶ ἐξῆλθαν ὑ οἱ ἑπτὰ ἄγγελοι F (5) 
[οἱ ἔχοντες τὰς ἑπτὰ πληγὰς] ἐκ τοῦ ναοῦ, ἐνδεδυμένοι F λίθον F (2) 
καθαρὸν λαμπρὸν καὶ περιεζωσμένοι περὶ τὰ στήθη ζώνας χρυσᾶς. 

(2) For the probable origin of this corrupt phrase, see vol. ii. 37 sq. 

(4) Here the hand that inserted xv. 1 changed ἄγγελοι ἑπτά into οἱ ἑπτὰ 


ayy. and added oi ἔχοντες τὰς ἑπτὰ πληγάς. 
(c) See vol. ii. 38. 


2036. 2037. 2038. 2067 Pr fl gig arm bo: σε o51. 20 ( — 205. 
632**, 2040). 104. I10. 250. 314. 385 al?! vgs eth | xupre>6r. 69 
Pr gig arm eth | δοξασει AC 025. 046. 18. 175. 325. 456. 617. 632. 
920. 1934 al: τις ov δοξασει 2040 : δοξαση NI. 35. 104. IIo. 
250. 337. 385. 386. 468. 919. 1849. 2004. 2020. 2037. 2038. 2067 
alP! : δοξασοι 205. 620 | povoc] pr o 35 : pr σὺ εἰ 468 s! : tu solus 
Pr gig arm | οσιοσ ANC 025. I. 205. 2015. 2036. 2037. 2038 
αἱ 5] : pius Pr. vg*"“& : εἰ οσιοσ 632**. 2020 : οσιοσ εἰ 2019 al 
: pius es vg" ἀ δ; ayo 046. 20 (— 205. 632**. 2020. 2040). 
104. 110. 250. 314 al?! : αγιοσ εἰ 2040, 2067 al : sanctus es gig 
arm‘ : sanctus et pius es (es et dignus arm! 3: 4) fl arml-2-<; 
οσιοσ εἰ και δικαιοσ 53 παντα τα εθνη ANC 025. 1. 35. 205. 386. 
2020. 2037. 2038. 2067 al Pr ἢ gig vg 5 arm bo : παντα 2040: 
παντεσ 046. 20 (— 35. 205. 386. 2020. 2040). 69. 104. 250. 314. 
385. 2022 al?! | evwriov σου] +xupre A 205. 2040 arm® : To ονομα 
σου bo | τα δικ. σου εφανερωθησαν)] Sux. evwriov σου εφαν. & : 
(δικαιοσ) εἰ 51 | εφανερωθησαν] magnificata sunt vg 5΄ |. 

δ. και! > Pr Η͂Ι μετα ταυτα͵] per avta C xac?| + d0v Tyce 
Pr vg arm : ἐδου bo  ηνοιγὴ > arm! | ο vaoc]+ του Geov 620 : > 
Tyc | της σκηνησ)] ἐ τὴσ αγιασ gig: σκηνὴ Tyc | εν τω ovp.] pr 
ο 52 arm* eth |. 

6. εξηλθον A** 8 025. 046 al omn™ : εξηλθαν C : εξηλθεν A*¥ 
| οἱ ἐπτα αγγελοι] οἱ ayyeAor οἱ ἐπτα 325. 456. 468 | οι εἐχοντεσ 
AC 20. 250. 2037 al s (arm) bo: o >W8& 025. 046. 1. 242. 
2036. 2038. 2067 al : habentes gig fl vg : cum (vii plagis) Pr | ex 
του vaov ANC 025. I. 35. 104. 205. 241. 385. 620. 632**. 2015. 
2019. 2022. 2036. 2037. 2038. 2040. 2067 al gig fl vg 5 : tr 
before o:? 201. 386 51 (bo) : εκ του ovpavov 60. 1957. 2023. 
2041 : >046. 20 (— 35. 205. 386. 620. 632**. 2040). 250 al Pr 
arm!-2 | ἐνδεδυμενοι ANC 025. 1. 35*. 2040 al Tyc Pr gig ἢ vg 51 
arm‘ bo : pr ot σαν 046. 20 ( — 35*. 2040). 250 alP! (52) arm! | 
λιθον καθαρον AC 242. 2020™8. 2039 : lapide mundo vg) : λινον 
καθαρον 025. 051. 20 (—2020™8). 104. 250. 2037. 2038. 2067 
al?! s arm : Awovv καθαρον 046. 61. 69. 94. 498. 2019 : linteamine 
mundo vg? : lintheamen mundum gig : lino mundo Tyc: linea 
munda Pr : linteamina candida fl : καθαρους λινους καὶ : “ with 
garments of linen” bo  λαμπρον] λαμπρουσ & (bo) : και Aap- 


332 ATIOKAAYWIS IQANNOY [XV. 7-XVI. 1. 


7. καὶ ev ἐκ τῶν τεσσάρων ζῴων ἔδωκεν τοῖς ἑπτὰ ἀγγέλοις ἑπτὰ 
φιάλας χρυσᾶς γεμούσας τοῦ θυμοῦ τοῦ θεοῦ τοῦ ζῶντος εἰς τοὺς 
αἰῶνας τῶν αἰώνων. 8. καὶ ἐγεμίσθη ὃ ναὸς καπνοῦ ἐκ τῆς δόξης τοῦ 
θεοῦ καὶ ἐκ τῆς δυνάμεως αὐτοῦ, καὶ οὐδεὶς ἐδύνατο εἰσελθεῖν εἰς τὸν 
ναὸν ἄχρι τελεσθῶσιν ai ἑπτὰ πληγαὶ τῶν ἑπτὰ ἀγγέλων. 


mpov 2017** Tyc gig s! διη 3 4 : et candida Pr (arm‘) : 
candido vg : >386 fl | καιξ > 1. 205 bo [περι] > 1. 181. 2016. 
2037. 2067 : emt 2015. 2036 Tyc s! bo sa eth |. 

ἡ. ev > ΜΈ 1. 104. 181. 336. 620. 2036. 2037. 2038. 2039. 
2067 arm®@ : unus gig fl vg | ex > 205 | erra? > & | χρυσασ > Pr 
51 arm?« | γεμουσασ > 325. 456 | Tove αιἰωνασ τῶν αιωνων] τον 
awwva του αἰωνοσ 367. 468 :  αμὴν & 181. 205. 209. 2015 5] 
bo |. 

ε ο ναοσ] o>1934: Ἔτου θεου gig arm*  καπνου NAC οΖ5. 
I. 35. 205. 620. 632**. 2020. 2037. 2038. 2040. 2067 al : pr του 
386 : fumo Pr fl gig vg arm : pr ex του 046. 20 (— 35. 205. 386. 
620. 632**, 2020. 2040). 250 al s bo | ex! > 468* 51 arm? 3-4 
bo | ex? >Pr arm? | εδυν. AC 20 (— 2040) al?! : ἡδυν. 8 τ. 250. 
2037. 2040. 2067 al™ | εἰσελθειν] tr after ναὸν &: ελθειν 620 | 
αχρι] αχρισ ov C | at erra πληγαι]) septem (>bo) plagae illae 
Pr bo : septae illae plagae fl | era? > 025. o51. 1. 35. 60. 
94. 181. 1957. 2015. 2023. 2036. 2037. 2038. 2041. 2067 


gig |. 


CuHapTer XVI. 


4 ~ ~ ~ ~ 
1. Καὶ ἤκουσα μεγάλης φωνῆς ἐκ τοῦ ναοῦ λεγούσης τοῖς ἑπτὰ 
3 , « ,ὔ Al , Ν ε Ν ΄ a “ lal ~ > 
ἀγγέλοις Ὑπάγετε καὶ ἐκχέετε Tas ἑπτὰ φιάλας τοῦ θυμοῦ τοῦ θεοῦ εἰς 


1. μεγαλησ φωνησ AC 046. 42. 61. 69. TIO. 175. 325. 337. 
486. 456. 468. 920. 1934. 2016. 2022. 2040 al bo sa: ~N ο25. 
I. 18. 35. 205. 250. 617. 620. 632. 919. 1849. 2004. 2020. 2037. 
2038. 2067 al?! Pr gig vg | φωνησ] Ἐ ex τ. ovpavoveth | ex του vaov 
ANC 025. I. 35. 205. 250. 632**. 2020. 2040. 2067 al 5 arm? : 
tr after λεγουσησ 2037. 2038 : εκ Tov ovpavov 42. 367. 468 arm* bo 
sa eth : >046. 20 ( — 35. 205. 468. 632*. 2020. 2040) al?! arm | 
cau? > 1. 104. 181. 205. 337. 620. 2015. 2019. 2023. 2036. 2037 
al gig arm! bo | exxeere ANC 025. 1. 181 : exxeate 046. O51. 
20. 250. 2037. 2038. 2067 alP! : exxexere (εξ- 61) 61 69 | erra? 
>025. I. 35- 1057. 2015. 2023. 2036. 2037. 2038. 2041 fl bo 
eth | φιαλασ] Ἑ α1ἃ5 accepistis Pr | εἰς τὴν γὴν] ere τὴν γὴν 51 : 
κατω bo: εἰσ τ. πασαν γὴν eth : >fl arm? |. 


XVI. 2-4.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 333 


τὴν γῆν. 2. Kai ἀπῆλθεν ὁ πρῶτος καὶ ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς 
τὴν γῆν᾽ καὶ ἐγένετο ἕλκος κακὸν καὶ πονηρὸν ἐπὶ τοὺς ἀνθρώπους. (α) 

δ € , a3¢/ ‘ 4 2 A > ‘ ’ A 
3. Kai ὁ δεύτερος ἐξέχεεν τὴν φιάλην αὐτοῦ eis τὴν θάλασσαν᾽ καὶ 
ἐγένετο αἷμα ὡς νεκροῦ, καὶ πᾶσα ψυχὴ ζωῆς ἀπέθανεν, τὰ ἐν τῇ 
θαλάσσῃ. 4. Καὶ ὃ τρίτος ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς τοὺς ποταμοὺς 
καὶ τὰς πηγὰς τῶν ὑδάτων καὶ ἐγένοντο αἷμα. (ὁ) 

(a) Text adds the gloss: τοὺς ἔχοντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς 
προσκυνοῦντας τῇ εἰκόνι αὐτοῦ. See vol. ii. 43. 

(ὁ) Text adds an interpolation 5% : καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων 
λέγοντος, in order to introduce 5°-7, These clauses 5>-7 originally followed 
after xix. 4, to which context they are restored in this edition. See vol. ii. 
122sq., 116 sq. 


2. και απηλθ.. . . εἰσ τὴν ynv >&* πρωτοσ] + αγγελοσ 172. 
181. 218. 250. 2015. 2018. 2019. 2036. 2037 arm! 2 bo eth 
| evo] ewe 1. 35. 205. 1957. 2015. 2023. 2036. 2037. 2038. 2041. 
2067 51 τὴν ynv] tye yno 2038 | ελκοσ κακον καὶ πονήρον] 
eAxov (-koo δὲ) movnpov Kat κακον N* : Kaxov > A 1849 : Kaxov 
kat > 2067 bo eth : vulnus pessimum magnum Pr : ulcus saevum 
et malum ἢ : vulnus magnum (saevum vg) et pessimum gig vg | 
emt] εἰσ 1. 35. 205. 1957. 2015. 2023. 2036. 2037. 2038. 2041. 
2067 al : in gig vg bo | ro χαραγμα] tr after θηριου 620 : +nominis 
Pr | και >fl | rove? > 104. 385. 620. 1918. 2015. 2036. 2037 | 
προσκυν.] tr after εἰκονα 1. 2037 | τῇ εἰκονι} τὴν εἰκονα N& I. 35. 
2036. 2037. 2067 : > arm? | 

3. καὶ οδευτ. efexeey > X* δευτεροσ ANC 025.94. 2040 Pr 
fl gig vg arm* eth : +ayyeAoo 046. 20 ( -- 2040). 250. 2037. 
2038. 2067 al?! s arm!:?}34 bo | eyevero]+7 θαλασσα ἢ gig 51 
eth | aya wo vexpov] wo aya vexpov 104. 181. 205. 620. 1918. 
2038 : velut mortuis sanguis fl | wo vexpov > Pr | wor] wu: > 
τ. 209. 468** | ψυχη] ψυχησ A | Lona AC 2040 eth : ζωσα 8 025. 
046. O51. I. 35. 104. 205. 620. 1957. 2015. 2020. 2037. 2038. 
2041. 2067 Tyc gig vg 5}: 2 arm bo sa : quae erant viventes fl : 
> 20 (— 35. 205. 620. 2020. 2040). 69. 110. 250. 314 al Pr arml- 8 
| ra AC 2038 55 : των 2040 : > N 025. 046. 20 (-- 2040). 250. 
2037. 2067 al Tyc Pr ἢ gig vg s! bo | απεθανεν] tr after θαλασση 
1948. 2014. 2015. 2034. 2042 arm? 34 | ey ry θαλ.] em tye 
θαλασσησ ® |. 

4. tpitog]+ayyeAoo O51. I. 35. 172. 205. 250. 1957. 2018. 
2019. 2020. 2023. 2036. 2037. 2038. 2041. 2067 s arm! 2 bo | 
eo] ere 8 O51. 94. 2016 Pr vg bo sa | τασ ANC 025. 35. 60. 1957. 
2022. 2023. 2036. 2038. 2040. 2041 Pr ἢ gig arm bo: pr εἰς 046. 
20 (- 35. 2040). 1. 250. 2037. 2067 al 5 : pr em 94. 2016 vg | 
eyevovro A 2019. 2040 Pr fl gig s arm? bo sa eth : eyevero 
NC 025. 046. 20 (-- 2040). 1. 250. 2037. 2038. 2067 alP! vg 
arm: 3. 4. « . 


334 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XVI. 8-12. 


8. Kai 6 τέταρτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ἥλιον' καὶ 
ἐδόθη αὐτῷ καυματίσαι τοὺς ἀνθρώπους ἐ ἐν πυρί ο. καὶ ἐκαυματίσ- 
θησαν οἱ ἄνθρωποι καῦμα μέγα, καὶ ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ 
τοῦ ἔχοντος τὴν ἐξουσίαν ἐπὶ τὰς πληγὰς ταύτας, καὶ οὐ μετενόησαν 
δοῦναι αὐτῷ δόξαν. 

10. Καὶ ὁ πέμπτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν θρόνον. τοῦ 
θηρίου" καὶ ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη (a) . . καὶ ἐμα- 
σῶντο τὰς γλώσσας αὐτῶν ἐκ τοῦ πόνου. 11. καὶ ἐβλασφήμησαν 
τὸν θεὸν τοῦ οὐρανοῦ ἐκ τῶν πόνων αὐτῶν καὶ ἐκ τῶν ἑλκῶν αὐτῶν, 
καὶ οὐ μετενόησαν ἐκ τῶν ἔργων αὐτῶν. 12. Καὶ ὃ ἕκτος ἐξέχεεν 


(a) Several clauses lost here: see vol. ii. 45 54. 


δ᾽. tou ayyedou| angelos Pr | των υδατων] pr tov em 2040: tr 
after Aeyovroo 205 : quartum gig |. 

8. τεταρτοσ AC 025. 046. 175. 325. 337. 468. 617. 620. 632*. 
920. 1849. 1934. 2004. 2040 al gig vg s? arm? 4: +ayyeAoo καὶ 
O51. I. 18. 35. 205. 250. 314. 386. 456. 632**. 910. 1957. 2015. 
2018. στα, 2020. 2023. 2036. 2037. 2038. 2041. 2067 al™ Tyc 
Pr vg? s! arm! 2 bo sa eth | em] in gig vg | καυματισαι rove 
avOp. ev ("δὲ 2038) πυρι AN 025. 35. 205. 2020. 2038. 2040 
gig 50). 3; aestu afficere hom. et igni vg : καυμ. ev πυρι τ. avOp. 046. 
20 (-- 35. 205. 2020. 2040). 250 al?! : ignem et aestum inicere 
hominibus Pr | ev πυρι] καυματι peyadw bo |. 

9. kaupa μεγα] καυματι peyadw 94. 2015. 2036. 2037 :>bo | 
εβλασφημησαν AXC 025. I. 205. 2019. 2020, 2036. 2037. 2038. 
2040. 2067 al Tyc Pr gig vg 5} arm!§ 3:5. bo: +o avOpwra 046. 
20 ( — 205. 2020. 2040). 250 al?! s? arm? | ro ονομα] ενωπιον A : 
κατα TOV ονοματοσ 2040 : εἰσ TO ονομα 2015 : > arm* | την AN 
025. 35. 60.. 181. 205. 432. 1957. 2019. 2023. 2038. 2041. 
2067 : > C 046. 20 (—35. 205). 1. 250. 2037 al?! arm bo | ov] 
ovxe C |. 

10. πεμπτοσ ANC 025. 046. 20 ( — 35. 205) gig vg) 52 arm*® 4 
sa eth al : +ayyeAoo 051. 35. 172. 205. 250. 1957- 2018. 2019. 
2023. 2036. 2037. 2038. 2041. 2067 al Tyc Pr νρ 51 arm! 2: « bo 
: ayyeAoo 1 | tov θρονον] του θρονου 2020 | εσκοτωμενη AN*C 025. 
20 (-—456) : εσκοτισμενη N° 046. 456. 385. 2015. 2037. 
2067 | ἐμασωντο ANC 025 al™ : ἐμασσ. 046 al™ | ex] amo NO5I. 

35 Tyc bo sa | του πονου] doloribus suis Tyc |. 

11. ver. 11 >Pr | τὸν θεον τ. ovp.] το ονομα Tov θεου ( + του ovp. 
51) 1957 51 | καὶ ex των ελκων avt.| >N 172. 2022. 2031 arm : και 
εκ. T. epywv avtwy bo | ex? >025. 205. 2020. 2038. 2067 | ελκων] 
ελκουσων 2020 | μετενοησεν] tr after avrwr® 468 | εκ των. epy. avTwv 
> Νὰ gig arm! ? |, 

12. extoa| + ayyeAoo 051. 35. 172. 205. 250. 620. 632**. 1957. 
2015. 2018, 2019. 2023. 2036. 2037. 2038. 2041. 2067 Tyc Pr 





XVI 13-14.) ΑΠΟΚΑΛΎΨΙΣ INANNOY 335 


τὴν φιάλην αὐτοῦ ἐπὶ τὸν ποταμὸν τὸν μέγαν τὸν ᾿Εὐφράτην"" Εὐφράτην 
Ν > , Ν - > A ν ε ~ ε εον a , 
καὶ ἐξηράνθη τὸ ὕδωρ αὐτοῦ, iva ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων 
-“" ἄξιο ἐς ΓΞ A Ἢ! «ε ’, ν" 1h) 9 “ , A a 
τῶν ἀπὸ 'avatroAns!' ἡλίου. 13. Kal εἶδον ἐκ τοῦ στόματος τοῦ ἀνατολῶν 
δράκοντος καὶ ἐκ τοῦ στόματος τοῦ θηρίου καὶ ἐκ τοῦ στόματος 
τοῦ ψευδοπροφήτου πνεύματα τρία ἀκάθαρτα.(4) 14. { ἃ ἐκπορεύ- 
erat Ἷ (ὁ) ἐπὶ τοὺς βασιλεῖς τῆς οἰκουμένης ὅλης, συναγαγεῖν αὐτοὺς εἰς 
τὸν πόλεμον τῆς Γἡμέρας τῆς μεγάλης τοῦ θεοῦ τοῦ ravroKparopos.(c) μεγάλης 
ἡμέρας 
(a) Text adds gloss: ὡς βάτραχοι" 14. εἰσὶν γὰρ πνεύματα δαιμονίων 
ποιοῦντα σημεῖα. 
(4) δὲ o51 change ἃ ἐκπορεύεται into ἐκπορεύεσθαι. Corrupt for éxmopevd- 
peva—the change being made by the interpolator of the preceding words. 
See vol. ii. 48. Pr (see below), recognising the need of this participle, inserts 
it after τρία, and some Gk. MSS insert ἐκπορευθέντα after βάτραχοι. 
(c) MSS insert here as xvi. 15 a verse which originally stood after iii. 35 
and where it is restored in this edition. 


gig vgis! arm! 2 4¢bo | αὐτου placed after φιαλην ANC 046 al™ 
: tr before τ. φιαλ. 20 ( -- 18. 35. 205. 632. 919. 920. 1849. 2004. 
2040). 42. 61. 69. 104. 201. 314. 452. 498. 517. 2017: > 920 | 
ἐπι] in gig vg : per Tyc | τ. ποτ. τ. pey.] τον peyav ποταμὸν O51 
| τον AC 1. 69. 172. 250. 2015. 2018. 2036. 2037. 2040. 2067 
bo sa : Σ δὲ 025. 046. 20 (— 2040). 42. 82. 104. 201. 314. 385. 
429. 432. 498. 522. 1955. 1957. 2016. 2017. 2019. 2022. 2023. 
2038. 2041 al?! | evdp.] εφρ. 046 | εἕηρανθη] siccavit gig vg | avrov? 
>1. 181. 205. 2019. 2038 bo | των βασιλεων] venienti regi Pr: 
regi venienti gig : regis arm : > Tyc | τωνξ > s!| avaroAwy A 
O51. I. 35. 314. 468. 1957. 2015. 2020. 2023. 2036. 2037. 2041 
s! bo : ανατολησ SC 046. 20 (-— 35. 205. 468. 2020). 250. 2038. 
2067 al s? |. 

18. eSov] εδοθη & | ex Tov crop. τ. δ... . τ. Onp. κι > N* | εκ 
τ. στομ. τ. δρακ. κι > C 325. 337. 517. 1918 | ex του στομ. τ. Onp. 
καὶ Σ» 2ΟΙ9 arm! | τρια ακαθαρ. ANC 1. 35. 104. 205. 620. 1957. 
2015. 2019. 2020. 2036. 2037. 2038. 2040. 2041. 2067 al™ Tyc vg 
starm!. 2 44: 046. 20 ( -- 35. 205. 620. 2020. 2040). 250 al?! arm 
: axa. >920 : τρια >gig : tres exeuntes inmundos Pr | wa Bar- 
paxor] wo (woe X*) βατραχουσ X* 94. 498. 2019. 2020. 2023: 
ὡσει aa R° 2067 : +exzopevOevTa 241. 2015. 2036. 2037 
7: >I" | 

14. δαιμονιων] -Ε ακαθαρτων 2040 : δαιμονων O51. I. 35. 205. 
2015. 2019. 2020. 2023. 2036. 2037. 2038. 2067 al | a(+ και 2015) 
extropeverat A 20 (— 205. 620. 2040). 69. I10. 250. 314. 385. 
429. 498. 1957. 2015. 2016. 2017. 2018, 2023. 2039 al?! Tyc: 
α exmropevovtat 046. 104. 336. 620. 1918. 2019 : ἐκπορευεσθαι N* 
O51. 1*. 2022. 2036. 2037. 2038. 2040 : a exmopeverOar 1** ; 
exTopevovTat N° : exzropeverar 205 : et exeunt (procedunt gig vg) 
Pr gig vg arm‘ eth: >bo | em] εἰσ & | τησ οικ. τ. γησ και (> 2037) 
τ. οἱκ, 1**, 2037: τ᾿ yno bo | oAyo >1* 51 arm? bo | τὸν >ost. 1. 


ἄνθρωποι 
ἐγένοντο 


330 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XVI. 16-18. 


16. καὶ συνήγαγεν αὐτοὺς εἰς τὸν τόπον τὸν καλούμενον Ἕ βραϊστί 
*Ap Μαγεδών. : 

17. Καὶ 6 ἕβδομος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ἀέρα καὶ 
ἐξῆλθεν φωνὴ μεγάλη ἐκ τοῦ ναοῦ ἀπὸ τοῦ θρόνου λέγουσα Τέγονεν" 
18. καὶ ἐγένοντο ἀστραπαὶ καὶ φωναὶ καὶ βρονταί, καὶ σεισμὸς 
ἐγένετο μέγας, οἷος οὐκ ἐγένετο ἀφ᾽ οὗ Γἄνθρωπος ἐγένετο) ἐπὶ τῆς γῆς 


205. 201g. 2022. 2038. 2067 al | ryo np. τ. wey. δὲ 61. 69. 2020: 
ad diem magnum vg : diel magni Tyc gig : ryo pey. nu. A 2040 
bo: Tyo yp. εκεινησ τ. pey. 046. O51. 20 (—205. 2020. 2040). 
I. 250. 2037. 2038. 2067 al Prs: ryo np. εκεινησ 205 | του θεου] 
domini Tyc arm! |. 

16. συνηγαγεν] συνηγαγον 8 52 : cvvage vg 8s! arm! 3 | avrove 
>s! | rov! > ὅτ. 69 arm bo | rorov] ποταμον A | tov? >61. 69 
bo | τον καλ. eBpa. >Tyc | ap μαγεδων AX O51. I. 35. 104. 172. 
205. 241. 250. 468. 620. 632. 1957. 2018. 2019. 2020. 2023. 
2036. 2037. 2038. 2040. 2067 s? arm** : hermagedon vg : 
ermagedo gig : ermagedon Tyc : armageddon Pr : ermakedon 
bo : payedwy 20 (—35. 205. 468. 620. 632. 2020. 2040) al 5] 
arm? : payeddwv 046 : μακεδδων 61. 69 |. 

17. και o εβδ.] και ore ἐξ (και ο ζ΄ N°) : +ayyedoo N° OST. 1. 
35. 172. 205. 250. 468. 1957. 2015. 2018. 2019. 2023. 2036. 
2037. 2038. 2041. 2067 al Pr gig vg? 51 arm}? bo | em τ. 
αερα] εἰσ τ. aepa O51. I. 35. 61. 69. 205. 1957. 2015. 2016. 
2023. 2036. 2037. 2038. 2041. 2067 al s! : in aere (-a gig : -em 
vg) Pr gig vg | μεγαλη > A τ. 181. 205. 209. 2038 | εκ AN 1. 
94. 181. 205. 209. 617. 2019. 2020. 2037. 2038. 2040. 2067: 
απο 046. 20 (— 205. 617. 2020. 2040). 250 al?! | vaov A& 60. 
61. 69. 2040 Pr vg 5 arm? bo sa : +7ov ovpavov 046. 20 ( — 468. 
2040). 250. 2067 al?! : ovpavov 1. 94. 181. 241. 2015. 2019. 
2036. 2037. 2038 gig arm*4-¢ ; (+ovup. του 468) vaov kar 468 
eth | aro του Opovov] του θεου & : Kat (>201) azo τ. Opov. του 
Geov 201. 386: >o51* gig |. 

18. και] εὐθεωσ 486 | αστράπ. x. gov. x. βροντ. A 42. 82. 
141. 2015. 2019. 2036. 2040 al Pr gig vg arm? bo sa eth : Bpovr. 
k. αστρ. k. φων. k. βροντ. &*: αστρ. x. φων. 046 : βροντ. k. αστρ. κ. 
φων. 8° 920 : aotp. k. Bpovr. 205. 181. 2038. 2067 Tyc s! arm? : 
gov. x. B. και αστρ. I. 2037 al : aorp. x. Bpovr. x. φων. 051. 20 
(-- 205. 920. 2040). 61. 69. 104, 110. 141. 172. 201. 250. 314. 
385. 432. 1918. 1955. 1957. 2016. 2018. 2022. 2023 al s? | 
eyevero' AN I. 35. 61. 69. 205. 1957. 2015. 2019. 2023. 2036. 
2037. 2038. 2040. 2041 al Tyc gig vg 5 arm®@-*) + (ὦ bo : >046. 
20 (-- 35. 205. 2040). 250. 2067 al?! Pr sa | οιοσ οὐκ eyer. .. . 
ovrw μεγασ] et signa magna Pr | οἱοσ οὐκ eyevero| οἱσ οὐκ 
eyevovro N* : oom ov γέγονεν 920 | af ov] ex qua die gig | 
ανθρωποσ eyevero A bo :~ 2020 arm** : ανθρωποι eyevovto ὃὲ 046. 


XVI. 19-21] ΑΠΟΚΑΛΎΨΙΣ ΙΩΏΑΝΝΟΥ 337 


τηλικοῦτος σεισμὸς οὕτω μέγας. 19. καὶ (α) αἱ πόλεις τῶν ἐθνῶν 
érecav’ καὶ Βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ θεοῦ δοῦναι 
αὐτῇ τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ" 20. καὶ 
πᾶσα νῆσος ἔφυγεν, καὶ ὄρη οὐχ εὑρέθησαν. 21. καὶ χάλαζα 
μεγάλη ws ταλαντιαία καταβαίνει ἐκ τοῦ οὐρανοῦ ἐπὶ τοὺς ἀνθρώ- 
mous’ καὶ ἐβλασφήμησαν οἱ ἄνθρωποι τὸν θεὸν ἐκ τῆς πληγῆς τῆς 
χαλάζης, ὅτι μεγάλη ἐστὶν ἡ πληγὴ αὐτῆς σφόδρα. 

(α) MSS insert before καί the words: καὶ ἐγένετο ἡ πόλις ἡ μεγάλη εἰς τρία 
μέρη. See vol. ii. 52. 


35- 61. 69. 181. 2019. 2036. 2038. 2040 : οἱ ανθρωποι (ουρανοι 506) 
eyevovto (> 1957 : yeyovacw 337 : eyevovto οἱ avOp. 205) 051. 20 
(—35- 2020. 2040). I. 104. 110. 259. 2037. 2067 al?! Tyc gig vg 
s arm? 4 sa | ἐπι τὴσ yno > 69. 104 | τηλικουτοσ σεισμοσ ουτω 
peyac] >bo : tr after eyevero? arm? | ουτω] ovrws 1. 498. 2015. 
2018. 2020. 2037. 2033. 2040 al |. 

19. at πολεισ] ἡ πολισ N* s? | αἱ >2015. 2036. 2038 | ἐπεσαν 
AN® 046. O51. 35. 104. I10. 337. 452. 468. 498. 620. 2015. 
2020. 2023. 2038. 2041** ; erecov 20 (—35. 337. 468. 620. 
919. 2020). I. 69. 250. 314. 2037. 2067 al?! ; ἐπεσεν N* 52] 
Sovvat] pr tov ὃὲ 632**. 2015. 2036. 2037 | ro ποτ.] ex Pr | τὸ 
> 2040 | ror? > 8 bo | τ. θυμ.}] tr before τ. owov 468 eth : 
tr after opyno Pr: - και 5' : > Tyc | τ. opy. >61. 69 gig arm‘ | 
αὐτου] Σ» bo : του θεου 2019 eth |. 

20. και! > 1 πασα νήῆσοσ εφυγεν] omnes insulae fugierunt 
Pr arm bo eth | opy] pr omnes Pr : +xae 2015. 2036. 2037 | 
ευρεθησαν] + Tore οἱ απὸ avatoAwy φευξονται emt δυσμασ Kat οἱ απὸ 
δυσμων εἰσ ἀανατολασ εσται yap θλιψισ μεγαλη οια ov γεγονεν απὸ 
καταβολησ κοσμου ουδ ov μη γενηται 468. 

21. μεγαλη] βιαια 920 | wo ταλαντ.] tr after καταβαινει 920 | 
wo > 2022 Pr καταβαινει)] κατεβη 51 arm bo | τον Geov > 386 | 
ex] ἐπι 205 | πληγησ . . . χαλαζησ] “- 920 | ἐστιν] eyevero Pr vg 
| 9 πλ. αὖτ. >vg | αὐτησ] Σ ο46 arm? 8: α ; tr before ἡ πληγὴ 205 : 
αὐτὴ 18. 69. 104. 175. 250. 325. 386. 456. 617. 620. g20. 2015. 
2016, 2020. 2037 al: αὐτου 181. 385 : a grandine Pr |. 


VOL. II.—22 


ἔχον 


338 ΑΠΟΚΑΛΥΨΙΣ IQANNOY ——[ XVII. 1-3. 


CHAPTER XVII. 


1. Καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ 
φιάλας, καὶ ἐλάλησεν per’ ἐμοῦ λέγων Δεῦρο, δείξω σοι 
τὸ κρίμα τῆς πόρνης τῆς μεγάλης 
fo] , Ce Wy , ~ 
τῆς καθημένης ἐπὶ ὑδάτων πολλῶν, . 
2. μεθ᾽ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, 
καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου 
τῆς πορνείας αὐτῆς. 
ye , >» 3 , , 4 a 
3. Καὶ ἀπήνεγκέν με eis ἔρημον ἐν πνεύματι. καὶ εἶδον γυναῖκα 
καθημένην ἐπὶ θηρίον κόκκινον γέμοντα ὀνόματα βλασφημίας, Γἔχων 


1. ηλθεν] εξηλθεν A| εἰσ] τισ 104 arm**| εκ Σ» 2075. 
2040 | αγγελ. . . . φιαλασ >Tyc | τ. ἐεχοντων] qui habebat gig | 
ἐλαλησεν)] dixit Tyc | per eu. Aey. >Tyc | Aeywv] +po 1. 205. 
2015. 2036. 2037. 2038. 2067 | τ. wey. >s!| vdar. πολλ. AX 
025. I. 172. 181. 205. 218. 250. 2015. 2018. 2019. 2036. 2037. 
2038. 2040. 2067 bo : των υδατ. των πολλ. 046. 20 (205. 
2040) al?! arm |. 

2. μεθ no] + “sinned and” bo | ἐπορνευσαν] εποιῆσεν πορνιαν 
ἐξ bo sa | και. . . αὐτὴσ >Tyc Pr | ἐμεθυσθησαν] ἐμεθυσαν 205 | 
οἱ κατ. τ. y.] tr after αὐτησ 1 εκ] aro 920 | οινου] οἰκου X* ? 
 πορνειασ)] πορνησ 205 |. 

3. απηνεγκεν] ανηνεγκεν 920 : duxit Pr : tulit Tyc gig | pe] 
μοι 386 | epnuoy| Ἔτοπον 2040 | εν AN 025. 046. 35. 175. 205. 
325**. 468. 617. 620. 632**. 1934. 2020. 2040 Tyc Pr gig Cyp 


vg bo (arm) : >18. 82. 93. 141. 201. 218. 325*. 337. 385. 386. 


429. 456. 498. 506. 522. 632*. gI9. 920. 1849. 1955. 2004. 
2024*. 2039 al | edov] ιδα A | ἐπι] +70 920 | θηριον AN 35. 175. 
205. 617. 620. 632**. 1934. 2020. 2040 : +7To 18. 325. 337. 
386. 456. 468. 632*. 919. 920. 1849. 2004 | Koxk.] Koyx. 046 | 
yep. . . - (ver. 4) Kai? > 468* | γεμοντα AX* 025 (52) : γεμον N° 
046. 051. 20 (— 468*). τ. 61. 69™8. 110. 172. 201. 241. 250. 314. 
385. 498. 522. 1955. 1957. 2015. 2016. 2018. 2019. 2022. 2023. 
2024. 2036. 2037. 2038. 2039. 2041. 2067-(s!) : γεμων 104. 420. 
2017 | ovowata AN 025. 046. 20 ( -- 35. 175. 205. 617. 1934). 
61. 69. 104. II0. 201. 241. 385. ,429. 498. 522. 1955. 1957. 
2017. 2022. 2024. 2039 : ovoparwy I. 35. 61M. 172. 175. 205. 
250. 314. 617. 1934. 2015. 2016. 2018. 2019. 2023. 2036. 
2037. 2038. 2041. 2067 | exwy A 104. 201. 429. 919. 2017 : 
€xovta 8 025 : exov 046. O51. 20 ( -- 468*. gg). 1. 250. 2037. 
2038. 2067 al?! | κεφ. ext. καὶ > 1 | δεκα] καὶ ἡ yuvy .. . THO 
yno (ver. 18) 025. 2020. (On this addition see Tischendorf, 
crit, note 7% loc.) |, 


XVII. 4-6.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 339 


κεφαλὰς ἑπτὰ καὶ κέρατα δέκα. 4. καὶ ἣ γυνὴ ἦν περιβεβλημένη 
πορφυροῦν καὶ κόκκινον, Kal κεχρυσωμένη ' χρυσίῳ" καὶ λιθῷ τιμίῳ χρυσῷ 
καὶ μαργαρίταις, ἔχουσα ποτήριον χρυσοῦν ἐν τῇ χειρὶ αὐτῆς [γέμον γέμων 
βδελυγμάτων καὶ τὰ ἀκάθαρτα τῆς πορνείας αὐτῆς. 5. καὶ ἐπὶ τὸ 
μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, 

ΒΑΒΥΛΩΝ H METAAH, 

H MHTHP TON 7; ILOPNON f(a) 

KAI TON BAEAYT'MATON ΤῊΣ ΤῊΣ. 


6. καὶ εἶδα τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων καὶ 
ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ. 


(a) Tye Pr vg arm?=opviav, which the parallelism in the next line 
requires. See vol. ii. 65. 


4. nv] ἡ 1 | πορφυρουν] πορῴφυραν O51. 1. 35. 175. 181. 205. 
250. 314. 617. 1934. 1957. 2015. 2019. 2023. 2036. 2037. 2038. 
2041. 2067 alP : πορφυρᾶ s! | car? >1957 | xa? AN 1. 104. 250. 
424. (620). 2018. 2019. 2020. 2022. 2037 al Tyc Pr gig vg s? 
arm? + α bo : > 025. 046. 20 (—620. 2020). 2038. 2067 al™ οἱ 
arm? | Kexpuowpevy | περικεχρυσωμενὴ 250. 424. 2018 : κεχρυσωμενα 
51: “gildings embroidered” arm? | xpvow A 046. 20 (— 35. 205. 
2020. 2040). 250. 2067 al™ : γρύσω N 025. I. 35. 205. 1957. 
2015. 2019. 2020. 2023. 2036. 2037. 2038. 2040. 2041 λιθ. 
Ty... . μαργ.]) ~arm*® | AG. τιμ.] λιθουσ τιμιουσ 51 : λιθοισ 
τιμιοισ 52 arm | papy.] μαργαριτασ s!: “pearl” arm | exovoa . . . 
τ. Topy. αὐτὴσ > 025 | exovoa] pr και Tyc 51 : et habebat Pr | 
ποτ. χρυσ.] ~I. 205. 1957. 2015. 2019. 2023. 2036. 2037. 2038. 
2041. 2067 al: tr xpvo. after αὐτησὶ 920 | εν] exis! | γεμον ANS 
046. 20. 250. 2037. 2038. 2067 al?! : yeuwy N* 104. 201. 429. 
2017 : pr καὶ 51 arm? 44 | BdedX. .. . τα axad.] ~s!| Bded.] 
βδελυγματοσ 51 arm* (bo) : abominatione vg™ (-nem*) | καιῦ 
>bo | ra axa6.] τ. ακαθαρματα 2039 : inmunditia vg *fs-bv ; 
-tiae Pr vg*” (51) : -tiarum Tyc vg* (bo) | τ. πορν. >gig | avryc? 
ἊΣ το τον 004: 172. 205. 241.) 256. 468*, 032 Ὁ. Tosy. zone: 
2016*, 2018. 2019. 2020. 2023. 2036. 2037. 2038. 2040. 2041. 
2067 al Tyc vg s! arm? eth : ryo γησ 046. 20 ( -- 35. 205. 468*. 
632**. 2020. 2040) al™ gig arm® : totius terrae Pr Cyp : avryo 
και THT yno NS? : αὐτὴσ μετα THE γὴσ ολησ bo : >arm* ¢ |. 

5. ονομα] ονοματα 18. 919. 2004 : >s! arm? eth | μυστηριον 
sacramenti Pr : ev μυστήριω arm** | τ. πορν. x. >gig | τὰ ον 
fornicationum Tyc Pr vg (arm?) | τ. γησ] totius terrae Pr |. 

6. e8a (da A) AN : edov (Wor) 025. 046. 051 min?! | ex! A 
635.) 204.192. 205. 241: 220: 09, Ὁ 6532 corsg: 2016. 
2017**, 2019. 2023. 2036. 2037. 2038. 2040. 2067 al™ Pr gig 
vg 5: Σὲ 025. 046. 20 (—35. 205. 468**. 632**. 2020. 2040). 
69. 82. 110. 250. 314. 385 al™ | 7. αἱμ.] τω αἰματι N* 2020; 


ἐγώ σοι 
ἐρῶ 


ὑπάγειν 


340 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XVII. 7-8. 


‘ a > 
Καὶ ἐθαύμασα ἰδὼν αὐτὴν θαῦμα μέγα. 7. καὶ εἶπέν μοι ὃ 
ἄγγελος Διὰ τί ἐθαύμασας ; "eyo ἐρῶ σοι' τὸ μυστήριον τῆς γυναικὸς 
καὶ τοῦ θηρίου τοῦ βαστάζοντος αὐτήν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς 
‘ Ν , , Ν ld a ay > ‘ > ” ‘ 
καὶ τὰ δέκα κέρατα. 8. τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν, καὶ 
/ > [4 » Led 3 ,΄ Ν > > bv Ts ’ὔ ἝΩ A 
μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν 'imdyer'* καὶ 
θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ 
” i £58) Ν / a “a 3 Ν lol ΄ ,ὔ A 
ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ 
Μ 
θηρίον ὅ τι ἦν καὶ οὐκ ἔστιν καὶ πάρεσται. 


sanguine Tyc arm | και AN 025. 35. 205. 468. 632**. 2020. 
2040 al™ Tyc Pr gig vg s arm bo : > 046. 20 (— 35. 205. 468. 
632**. 2020. 2040). 82. 110. 250. 385 al | ex τ. αιμ.3] εκ >314. 
2016. 2041 al : sanguine Tyc arm | papr.] μαρτυριων A : pr αγιων 
325. 468. 620 | Iyoov] pr του 2040: +Christi Pr : >1. 2019. 
2067 arm® | 1d. aut. θαυμ. μεγ. >bo | tr ἰδὼν avr. after peya 8 
2020 s! | autnv > 61. 69 |. 

7. epw σοι A 046. 20 (—35. 205). 250 al™ gigs eth: "δὲ 
025. I. 35. 61. 69. 1957. 2019. 2022. 2023. 2036. 2037. 2038. 
2041. 2067 alP vg : tibi ostendam Pr bo | ro > arm | τ. γυν.] 
huius mulieris Pr | tov?] καὶ 2020 : pr καὶ 1. 2036. 2037 | τασ > 
205 arm?‘ | er. κεφ.] ~ Pr vg | dex. xep.] ~ Pr vg |. 

8. to θηριον] pr και Tyc arm* eth | 0 ader >Tyc | wv] A: 
pr o arm | xa:?] sed Pr: >s! bo | απωλειαν] + irae Tyc | υπαγει 
A 181. 468*. 2037 : vadit Pr 5} (eth) : vrayew & 025. 046. 20 
(—468*). 250. 2037. 2038 al?! s? arm (bo) : ibit Tyc gig vg | 
θαυμασθησονται A 025 5 : θαυμασονται & 046. 20. 250. 2037. 2038. 
2067 min®™= : mirabantur vg* 8 arm¢ | οἱ κατοικ.} pr παντεσ Pr 
arm® 4-2 bo | em tho yno AN 025. I. 35. 175. 205. 250. 617. 
1934. 2037. 2038. 2040. 2067 al? gig s arm*** bo : τὴν γὴν 
046. 20 (—35. 175. 205. 617. 1934. 2040) al?™ Pr vg : τησ yno 
arm? | ov γεγραπτ.] οὐκ eyeyparra A | to ονομα A 046, 20 (—35. 
175. 205. 468. 617. 1934). 69. 110. 385 al™ s? arm* bo: τα 
ὀνόματα 8 025. I. 35. 175. 205. 250. 468. 617. 1934. 2037. 2038. 
2067 al? Pr gig vg s! arm? ¢ eth: +avrwy arm | em”] ev 2036. 
2040 Pr gig vg s! arm | ro βιβλιον AN 025. O51. 1. 35. 175. 205. 
250. 314. 617. 1934. 1957. 2016. 2019. 2023. 2037. 2038 al : 
του βιβλιου 046. 20 ( -- 35. 175. 205. 337. 617. 1934. 2040). 69. 
82. 104 al™ : τω βιβλιω 337. 2040 Pr gig vg s! : BiBAw 2036 
(arm) | βλεποντων] βλεποντεσ 1. 35. 1957. 2019. 2022. 2023. 
2041 Pr gig vg | τ. Onp. (ore) nv AN 025. 1. 35. 205. 2020. 2037. 
2038. 2040. 2067 al? Pr gig s arm bo : or ἣν τ. θηρ. 046. 20 
(-- 35. 205. 2020. 2040). 250 al | o τι so apparently Pr vet ¥ 
arm? : ore 046 min™" gig vg*°f8> bo arm® 42; AN 025. 8 
would support either reading | ἐστιν] eorar 386. 920 | καιδ] + 
παλιν δὶ] wapecrac ΑΝ 025. 046, O51. 20 (—632**). 69. 
104. 250. 314. 2067 alP™ Pr arm* : wapeorw N° 1. 181. 


XVII. 9-13. | ΑΠΟΚΑΛΎΨΙΣ IOQANNOY | 341 


t a Ν 
9. Ὧδε 6 νοῦς ὃ ἔχων σοφίαν αἱ ἑπτὰ κεφαλαὶ ἑπτὰ (α) το. 
a ΓΕ ages e , Ν ε hg μ᾿ ε » Ν 
βασιλεῖς (ὁ) εἰσίν" οἱ πέντε ἔπεσαν, ὃ εἷς ἔστιν, ὃ ἄλλος οὔπω 
a a a 
ἦλθεν, καὶ ὅταν ἔλθῃ ὀλίγον αὐτὸν δεῖ μεῖναι. τι. καὶ TO θηρίον, ὃ 
, “ 
ἦν καὶ οὐκ ἔστιν, καὶ αὐτὸς ὄγδοός ἐστιν, καὶ ἐκ τῶν ἑπτά ἐστιν, 
AQ ᾽ ᾽ bv ε , ‘ Ν δέ , a 76 be 
καὶ εἰς ἀπώλειαν ὑπάγει. 12. καὶ τὰ δέκα κέρατα ἃ εἶδες δέκα 
»" ’ὔ 
βασιλεῖς εἰσίν, οἵτινες βασιλείαν οὕπω ἔλαβον, ἀλλὰ ἐξουσίαν ὡς 
tal - e ’ 
βασιλεῖς μίαν ὥραν λαμβάνουσιν μετὰ τοῦ θηρίου. 13. οὗτοι μίαν 
(a) Here follows a gloss giving a second explanation: ὅρη εἰσίν, ὅπου ἡ 
γυνὴ κάθηται ἐπ᾽ αὐτῶν. καὶ. 


(ὁ) The same gloss adds ἑπτά. 


241. 336. 632**. 2019. 2036. 2037. 2038 gig 5 arm* : eecev 
bo : >vg |. 

9. wde ο vous o εχ. σοφ.] joined with what precedes 046. 18. 
69. 201. 337. 385. 386. 456. 498. 522. 919. 920. 1849. 1955 al: 
“he who hath heart with (and eth) wisdom let him under- 
stand” bo eth? | woe] pr et Pr: > 046] 0 εχων] τω εχοντι 
s | a] καὶ 2040 : >o51 | exra] >61. 69: tr after εἰσιν 1 | ex] 
eravw 61. 69 | orov . . . er αὐτων] ubi.. . supra illos gig 5: 
super quos Pr vg bo eth |. 

10. και! > ὅ2ο] Bac. err. εἰσιν A025. 1. 35.205. 241. 
632**, 1957. 2019. 2020. 2036. 2037. 2038. 2040. 2041. 2067 
al Pr gig vg 5 (arm*- 4°) ; err. Bac. εἰσιν & bo sa eth : Bac. εἰσιν 
ext. 046. 20 (—35. 205. 632**. 2020. 2040). 250 al™ (arm?) | 
ἐπεσαν] erecov 20 (— 35. 337. 468. 920). 42. 69. 82. 104. 250. 
2067 al | o!] pr καὶ 1s! arm bo: +e 2041 Pr eth? | ἐστιν] pr οὐκ 
bo : superest Pr | o?] pr καὶ vg arm bo eth | avr. det μειναι A 025. 
I. 35. 69. 2037. 2038. 2040. 2067 al: avr. μινε ζει (Set N°) R*: 
Set avr. μειναι 046. 20 (— 35. 2040). 250 al™ (Pr) gig (vg) |. 

11. nat? > 468*. 2040 | xa? > δὲ | avtoo A 025. 1. 35. 175. 
205. 250. 617. 632. 1934. 2037. 2038. 2067 al Pr gig vg (s!) bo: 
ουτοσ & 046. 20 ( -- 35. 175. 205. 617.632. 1934) al (52) | ογδοοσ 
pr o & 452. 2017. 2021 : octavo loco Pr | x. ex. τ. emt. fee 
cum sit ex vii Pr | υπαγει] vadet vg : ibit Pr (arm? *-¢) |, 

12, οιτινεσ] hii Pr | βασιλειαν > bo | ovrw] οὐκ A : ovrw x* | 
αλλα AN 69. 2040 : αλλ 025. 046 min?! : > bo arm! | wa 
βασιλεισ] regni Pr | pray ὡραν] una hora Pr gig vg | AaB... . 
θηριον] “having followed the wild beast” bo | λαμβανουσιν] pr 
ov 620 : accipient gig vg 4 : tr after θηριου 920 | pera του 
θηριου] post bestiam v¢ |. 

18. ovto.]+ omnes Pr | γνωμὴν exovow AN 025. 1. 35. 205. 
2037. 2038. 2040 al? Tyc (Pr) gig vg (arm) : ~ 046. 20 ( — 35. 205. 
2040). 250 al™ sa | exovow] habebunt Pr | τὴν > 61. 69. 2038 
arm* 3. | εξουσιαν A 046. 20 ( -- 35. 205. 386. 468. 920). 250 al™ 
arm” 3-4: pr τὴν 8 025. I. 35.172. 201. 205. 385. 386. 468. 408. 
920. 1957. 2018. 2019. 2023. 2036. 2037. 2038. 2041. 2067 al | 


πυρί 


342 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XVII. 17, 16, 14. 


, μ᾿ Ν Ν ὃ ΄ Ν > ig 8 ὯΝ a ΄ 
γνώμην ἔχουσιν, καὶ τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῷ θηρίῳ 
διδόασιν (a). 17. ὁ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι 

᾿ς , > ~ ἈΝ a ‘ ΄ 2A “a ΄ 
τὴν γνώμην αὐτοῦ,(ὁ) καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῷ θηρίῳ, 
ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ. 
Ν Ν ,ὔ ΄ a > ‘ Ν , 
16. kai τὰ δέκα κέρατα ἃ εἶδες Kal τὸ θηρίον, 
ld 
οὗτοι μισήσουσιν τὴν πόρνην, 
΄ὔ ‘ i¢ 
καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν, 
καὶ τὰς σάρκας αὐτῆς φάγονται, 
καὶ αὐτὴν κατακαύσουσιν [ἐν πυρί!. 


14. οὗτοι μετὰ τοῦ ἀρνίου πολεμήσουσιν, 
καὶ τὸ ἀρνίον νικήσει αὐτούς, 
σ ΄ ’ 3 Ν οὗ A Ld 
OTL κύριος κυρίων ἐστὶν Kal βασιλεὺς βασιλέων, 
καὶ οἱ μετ᾽ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί. (Cc) 
(az) Text of xvii. 14-17 dislocated and glossed. On the restoration of the 
original order, see vol. ii. 61, 71 sq. 
(ὁ) A doublet here follows καὶ ποιῆσαι μίαν γνώμην : see crit. notes below, 
and cf. xvii. 13. 
(c) What was originally a marginal gloss on xvii. 1 text adds here : 15. 
καὶ εἶπέν μοι Ta ὕδατα ἃ εἶδες, οὗ ἡ πόρνη κάθηται, λαοὶ καὶ ὄχλοι εἰσὶν Kal 
ἔθνη καὶ γλῶσσαι. 


avtwv | eavtwv I (5) : > arm? 8. « | τω θηρ.] diabolo Tyc | διδοασιν) 
δωσουσιν 94. 2036. 2037 Tyc bo : διαδωσουσι 218 : tradent Pr vg |. 

17. θεοσ] κυριοσ 61. 69 | edwxey >Tyc | avtwv!] αὐτου x* | τ. 
γν. aut. K. ποιησαι > 94. 620. 1918 arm? * 2 eth | αὐτου] αυτων δὲ] 
kK. ποιήσαι μιαν γνωμην] >A 2036. 2037 Tyc gig vg : et esse illos 
in (+uno arm*?*4 bo sa eth) consensu (+et metu Pr) Pr 
arm? 8. bo sa eth | και ποιῆσαι > N° | play γνωμὴν ὃὲ 025. I. 
35. 2019. 2022. 2037. (2040). 2067 al: ~ 046. 20 ( — 35. 2040). 
250 al™ : μιαν >172. 2018: +avtwv 2040 s! | καὶ >gig vg bo | 
δουναι} dabunt Tyc : ut dent gig vg | ryv? >bo sa | avrwv?| αὐτω 
A : avtov 046. 61. 69 : > 2036 Pr arm®* α bo sa | τελεσθησονται 
AN 025. O51. I. 35. 181. 205. 209. 432. 1957. 2023. 2036. 2037. 
2038. 2041. 2067 : τελεσθωσιν 046. 20 (— 35. 205). 69. 104. 
I10. 250. 385. 2016 al?! |. 

16. a ειδεσ] tr after θηριον 205 eth | x. το θήριον] τω θηριω 5] 
arm? : του θηρίου arm**: +0 εἰδεσ (Pr) : >Tyc arm!  μισησουσιν] 
odio habent Tyc | ποιησουσιν (ποιουσιν Tyc) αὐτὴν x. γυμνην AS 
025. I. 205. 632**. 2020. 2036. 2037. 2040 al Tyc gig vg 55 arm? 
58 : ποιησουσιν αὐτὴν και (>bo) γυμνὴν ποιησουσιν (-σωσιν 617) 
αὐτὴν 046™8"), 50 ( — 205. 632**. g19*. 920. 2020. 2040). 250 al 
bo eth: και γυμνην ποιήσουσιν αὐτὴν 424. Prs! arm*: κι γυμνὴν 
>046*. 1. 82. 141. 218. 498. g19*. 920. 2016. 2019 | avr. day. 
~ 632 | payovra| φαγωνται 18. 632 : edunt Tyc | κατακαυσουσιν 
καυσουσιν 1. 181. 205. 2019. 2020 | ev A 20 ( -- 920). 2037. 2038. 
2067 al?! bo 58 : > δὲ 025. 046. 172. 250. 920. 2018 Pr gig vg |. 

14, πολεμησουσιν] πολεμουσιν Tyc arm™** | o per αὐτου] 


XVII. 18. ΧΥΤΙΙ. 3.1 ΑΠΟΚΑΛΎΨΙΣ ΙΩΏΑΝΝΟΥ 343 
18. καὶ ἣ γυνὴ ἣν εἶδες ἔστιν ἣ πόλις ἡ μεγάλη ἡ ἔχουσα 
βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς. 


quicumque cum eo erunt Pr [κλητ. . .. exrX. . . . πιστ.] εκλ. 

. πίστι. - - KAnt. Pr | κλῆτοι καὶ >gig | καὶ} >vg* "= BY; 
ort I. 2037 | ἐκλεκτοι kat > 110. 2020 | exA.. . . πιστ.] ~ 172. 
2018. 2036. 2037 : οἱ exAexTor. . . οἱ πίστοι bo | xa> > 205. 
2067 |. 

15. εἰπεν A Tyc Pr vg 5 arm# bo sa: λέγει 8 025. 046 min°™ 
gig arm? : >eth | wo|+angelus Tyc | ra υδατα] ravta N* : 
TavTa Ta voata N° | eder| οἰδασ 104 : vides Tyc : - και ἡ γυνὴ 
175. 617. 1934 | ov] super quas Pr Cyp s!| 7 > &° | πορνη] 
mulier Tyc bo | Aaor] pr και & | Kat oxAor > vg | oxAo. .. 
γλωσσαι] ~ 920 | οχλ. εἰσιν x. εθνη x. yAwoo.] turbae (+ et 
gentes Cyp) ethnicorum et linguae sunt (sunt et linguae Cyp) 
Pr Cyp : “ multitudes of nations” bo |. 

18. ἐστιν > Prs! | ἡ pey.] του θεου 920 | nt >®& 18. 201. 386. 
2039. 2040 | τ. βασιλεων] τ. βασιλειων δὲ arm** bo eth : > 
arm‘ : των 336. 620. 1918 | τησ yyo AN 025. 18. 35. 175. 205. 
468. 617. 632**. 1934. 2020. 2040 Tyc gig vg 5 arm bo eth: 
terrarum Pr : pr em (046). 325. (336). 337. 386. 456. (620). 632*. 
919. 920. 1849. (1918). 2004 al™ |, 


CHAPTER XVIII. 


1. Mera ταῦτα εἶδον ἄλλον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, 
ἔχοντα ἐξουσίαν μεγάλην, καὶ ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ. 
2. καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγων 
"Exeoev, ἔπεσεν Βαβυλὼν ἡ μεγάλη, 
καὶ ἐγένετο κατοικητήριον δαιμονίων, 
καὶ φυλακὴ παντὸς πνεύματος [ἀκαθάρτου καὶ μεμι- ἀκαθάρτου 
σημένου", 
Ν ‘ > 3 , > , A 
καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμιση- 
μένου (a). 
(2) Text of these last two lines is uncertain. Possibly we should read 
θηρίου for πνεύματος (cf. Jer. 1. 39), cf. A 250. 424 Pr gig 52 below: or else, 


with 250. 424 Pr gig 52, read an additional line: καὶ φυλακὴ πάντος θηρίου 
ἀκαθάρτου. 


1. peta tauta] pr καὶ O51. I. 35. 104. 205. 250. 468. 2020. 
2037. 2038 al gig vg eth: et Pr | αλλ. ayy] ~ 35. 175. 242. 250. 
617. 920. 1934. (1957). 2016. 2017. 2023 | αλλον] erepov 1957 : 
> 1. 61. 69 arm | exovra] pr και 205 eth | wey. >gig arm? | ex?] 
απὸ 386 : + Tov προσωπου avrov και bo eth |. 


2. expagev] εἐκεκραξεν A| ev A 025. 35. 432. 452. 1957. 


πέπωκαν 


344 ΑΠΟΚΑΛΎΨΙΣ ΙΩΑΝΝΟΥ [XVIII. 8. 


gy > a »” “ θ aA aA + a7 A /, 1 
3. ὅτι ἐκ τοῦ οἴνου [τοῦ θυμοῦ] τῆς πορνεΐας αὐτῆς Γπεπότικεν 
πάντα τὰ ἔθνη, 
A e ~ ~ ~ 3 » “ » ’ 
καὶ οἱ βασιλεῖς τῆς γῆς μετ᾽ αὐτῆς ἐπόρνευσαν, 
καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς 
ἐπλούτησαν. 


2Ο19. 2023. 2036. 2038. 2040. 2041 Tyc vg (bo) : >N 046. 20 
(-- 35. 2040). 1. 141. 181. 241. 250. 336. 385. 429. 522. 1918. 
1955. 2037. 2067 Pr gig | ἰσχυρα φωνὴ (+peyady 1. 181. 2067 : 
+ καὶ peyadyn 205. 2019 ) AN 025. 046. 20 (— 18. 620. 632. 919. 
1849. 2004). I. 181. 250. 432. 452. 1957. 2019. 2023. 2036. 
2037. 2038. 2041. 2067 vg 55" (arm eth) : ἐσχυραν φωνὴν 18. 141. 
241. 336. 385. 429. 522. 620. 632. 919. 1849. 1918. 1955. 2004: 
φωνὴ peyady (+ και ἰισχυρα Pr) Pr gig 51 arm? « (bo) : fortitudine 
Tyc | λέγων > 025 bo | ἐπεσενῶ A 1. 35. 104. 172. 205. 468**. 
632**. 1957. 2019. 2023. 2036. 2037. 2040. 2041. 2067 Tyc Pr 
gig vg 5 arm? 4: > δὲ 046. 20 (—35. 205. 468**. 632**. 2040). 
250. 2038 al™ arm* 4 bo sa eth : +emrecev 025 | Baf.] pr 7 046. 
61. 69. 2067 : - ἡ πολισ bo sa eth | κατοικ.] habitatio et refugium 
Pr | δαιμονίων AX 046. 2040 Tyc Pr gig vg : δαιμονων 025. 20 
(-- 2040). 250. 2037. 2038. 2067 al | pvdAaky!:? >Pr | παντοσὶ 
. . . pewonwevov?] omnis immunditiae et iniquitatis Tyc | 
mavtoo! . . . dvdraxy? > 18. 205 | πνευματοσ]  δαιμονιου 620 | 
ακαθ.} . . . opveov >025. 1. 61. 69. 104. 181. 242. 617. οτοῦ. 
1934. 2016. 2019. 2020. 2036. 2037. 2038. 2067 5} arm? | κ. 
peptonwevov! A 336. 620 gig arm* : Σ» δὲ 025. 046 minfere om 
(Pr) vg s? bo sa eth : + et omnis bestiae immundae Pr | φυλ. 
mavt.2 > 456. 632** | opveov] Oypiov A | ακαθ.3 >9g20 | κ΄ pepe 
onpevov"| κι μεμιασμενου 18 : >61. 69. vg (— vg’) : pr και φυλακὴ 
παντοσ θηριου axafaprov 250. 424 : + et carcer omnis bestiae 
immundae et odibilis gig 52. 

3. τ᾿ οἷν, τ. θυμ. ἐξ 046. 20 (— 35. 205). 250 alP! Tyc 52: τ. 
θυμ. τ᾿ οἷν. O25. O51. 1. 35: 172. 205. 241. 432. 1057. 20 ΠΝ 
2019. 2023. 2036. 2037. 2038. 2041. 2067 gig arm? * @ eth : τ. 
ow. >AC vg: τ. θυμ. >Pr s! | τ᾿ θυμ. τ. πορν.] τ. πορν. τ. θυμ. 
C| +t. πορν. >218 s?| wer. παντ. τ. εθ. >Pr| πεποτικεν 94. 
432. 2019. 2036 (s!) : πέποκεν (πεπω-ὀ 35. 2037). O25. I. 
35. 2023. 2037. 2038. 2041 : πεπωκασι (πεπο- 242. 498. 
617. 2020). O51, 110. 175, (241). 250. 337. 408°". 522. ΟἿ᾽ 
632. (1918). 1934. 1957. 2016. 2017. 2020. 2024. 2039. 2067 
al? Tyc gig vg 52 arm? 8:4 ; πεπτωκαν AC : πεπτωκασι(ν) & 
046. 20 (—35. 175. 337]. 468**. 617. 632. 2020). 61. 69. 104 
al? arm* bo eth | ET αυτ. eropv. | OL PET QUT. TOPVEVTAVTET 2 56. 
336. (620). 628 Tyc arm? 34 : wer αὐτηὴσ > Pr | τ. yno?| avryo 
1. 920| τ. δυν. > bo | στρηνουσ)] στρηνου C 149. 201. 241. 
2037. 2067 |. 


XVIII. 4-6.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 345 


4. Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν 
᾿Ἐξέλθατε '€& αὐτῆς 6 λαό ! 
Ἐξέλθατε ᾿ ἐξ αὐτῆς ὁ λαός μου], 
ἵνα μὴ συνκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, 
καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε; 


σ > , 7,7 A ie ’, a” ~ > hed 
5. ὅτι ἐκολλήθησαν αὐτῆς ai ἁμαρτίαι ἄχρι Tod οὐρανοῦ, 
καὶ ἐμνημόνευσεν ὃ θεὸς τὰ ἀδικήματα αὐτῆς. 


Ν Ν 
6. ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκεν, 
\ , a SECURE ἢ ΠΕ ΠΑΝ 
καὶ διπλώσατε διπλᾶ κατὰ τὰ ἔργα αὐτῆς 
> a , es 2 , a2 A A 
ἐν τῷ ποτηρίῳ ᾧ ἐκέρασεν κεράσατε αὐτῇ διπλοῦν" 


4. αλλην φωνην] αλλησ φωνησ C 2067 : ~ 2020 : αλλ. > 
arm*: 4-4 bo | λεγουσαν] -σησ 2067 | εξελθατε AN 2036. 2038 : 
εξελθετε 025. O51. I. 35. 205. 1957. 2017. 2023. 2037. 2040. 
2041. 2067 Tyc gig vg 5 arm bo : εἕελθε C 046. 20 {-- 35. 205. 
2040). 250 al?! Pr | εξ avryo] tr after μου NC 025. 2020. (2067) 
eth : >1. 110. 181. 2038 | εξ] απ 2067 | 0 >205. 2038. 2067 
wa > 386  συνκοιν. ANC : συγκοιν. 025.046 min™ | καιξ >s! | 
kK. εκ τ. TA. GUT. >025. O51. 35*. 2038 | τ. πληγων] τησ πληγης 
gig s! | AaByre] λαθητε 386 : βλαβητε 051. 2036. 2037 (Tyc Pr) |. 

5. autyo!] αὐτὴ 51 (bo) : avrwy arm? : Σ» 920 | axpr] ews 025 : 
μέχρι 2037 | ἐμνημον.] +avryo 18. 35. 82. 110. 172. 337. 385. 
456. 632. 919. 920. 1849. 1955. 2004. 2018. 2022. 2023 alP: + 
αὐτοισ 386 eth | θεοσ] dominus vg : dominus deus Pr | avryc?] 
avtwy Tyc arm? |, 

6. awodote . . . αὐτησ] et (>Cyp) ideo reddidit ei duplicia 
(dupla Cyp) Pr Cyp | αποδοτε] αποδιδωσιν arm? 8: α | και! > vg 
(—vg*) | awedwxev] + vpey O51. I. 35. 175. 205. 468. 617. 632**. 
1934. 1957. 2016. 2037. 2038. 2041 gig vg’ arm@)4 ; + yyw 2067 
arm® ¢  καιξ >N eth | διπλωσατε (Surdacate 18. 2004) ANC 046. 
20 ( — 35. 175. 205. 617. 620. 632**. 1934. 2020). 61. 69. 82. 93. 
I10, 385. 2022. 2024. 2039 al™ Tyc gig vg : + αὐτὴ 025. o51. 
I. 35. 104. 175. 250. 617. 620. 632**. 1934. 1957. 2016. 
2037. 2038. 2067 al 5 arm* bo : + αὐτὴν 205 : + avta 2020 | 
διπλα A 025. 046. O51. I. 35. 104. 175. 205. 250. 617. 620, 
632**. 1934. 2016. 2020. 2037. 2038. 2040. 2067 : pr τα NC 18. 
61. 69. 110. 325. 337. 385. 386. 456. 468. (632*). 919. 920. 1849. 
2004. 2022 | (ra) διπλα ANC 025. 35. 175. 617. 620. 632**. 
1934. 2020. 2040 Tyc Pr gig vg s arm bo eth: +o καὶ αὐτὴ 
(avra 69) και (>61. 69) 046. 20 ( -- 35. 175. 617. 620. 632**. 
1934. 2020. 2040). 61. 69. 82. 110 al™| τὰ > 149 | εν τω 
ποτηριω] in calicem gig | ποτήριω AC o25. 1. 35. 175. 250. 325. 
617. 1934. 2037. 2038. 2040. 2067 Tyc Pr (gig) vg s arm eth : 
> 620: Ἑαυτησ X 046. 20 (—35. 175. 325. 617. 1934. 2040). 
69. 104. 110. 385 bo | ω] wo 172. 2020 bo | εκερασεν] + ὑμιν 


ὁ λαός μου 
ἐξ αὐτῆς 


346 ΑΠΟΚΑΛΎΨΙΣ IQANNOY = [XVIII. 7-9. 


σ 207 eA V3 \ , 
7. ὅσα ἐδόξασεν αὑτὴν καὶ ἐστρηνίασεν, 
τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος. 


@ > a , 7 Aa ¢ 
ὅτι ἐν τῇ καρδία αὐτῆς λέγει ὅτι 
Κάθημαι βασίλισσα 
καὶ χήρα οὐκ εἰμί, 

ee SEN SMR US 
καὶ πένθος ov μὴ ἴδω 


Ἂν “ 3 a ¢€ / φ ε Ν | “ὦ 
8. διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὐτῆς, 
+ θάνατος καὶ πένθος καὶ λιμός, (α) 
καὶ ἐν πυρὶ κατακαυθήσεται, 
g > Ν ε Ν ε ‘4 3 , 
ὅτι ἰσχυρὸς 6 θεὸς ὃ κρίνας αὐτήν. 


‘\ / 
κλαύσουσιν 9. Καὶ Γκλαύσονται' καὶ κόψονται ἐπ᾽ Γαὐτῇ" οἱ βασιλεῖς τῆς γῆς, 
αὐτήν. of μετ᾽ αὐτῆς πορνεύσαντες καὶ στρηνιάσαντες, ὅταν βλέπωσιν τὸν 


(az) On this line see vol. ii. 100. 


632** | κερασατε] remixtum est Cyp Pr : “ shall be mingled” 
arm? | αὐτη2] avtyv 046. 620 |. 

7. οσα] pr και Pr arm? 8.:« [αὐτὴν AN*C 025. 046. 20 
(—35**. 175. 205. 632**. 1934. 2020. 2040) al : eauryy & τ. 
35**. 69. 110. 175. 205. 250. 632**, 2020. 2037. 2038. 2040. 
2067 al?! | rocovr. Sore] κερασατε 1 | Sore] Swre 025 : datur Pr 
Cyp (arm?) | Sore aut. >s! | avrn >gig | κ.' rev, | > O51. Te Sa. 
60. 181. 432. 1957. 2023. 2041. 2067 : +populo suo Tyc | or! ] 
καὶ 1 : Store 2036. 2037 : καὶ 205 : >O51. 2038 | Aeyer] + 
Babylonia Tyc | οτιῦ] + eyw 172. 250. 2018 : >1. 620, 2067 | 
καθημαι AXC 025. 35. 175. 617. 620. 632**. 1934. 2020. 2040 
gig vg sarm*** : καθιω 046. 61. 69 arm? bo : καθωσ 18. 82. 
I10. 325. 337- 385. 420. 456. 522. (632*). 919. 920. 1849. 1955. 
2004. 2022. 2024. 2039 alP : + καθωσ 468 : + wo 205 : εἰμι 
καθωσ 201. 386 : sum Pr Cyp | βασιλισσα] βασιλευουσα C | ov 
εἰμι] non possum esse (esse non possum Cyp) Pr Cyp |. 

8. ἡμερα] wpa 61. 69 Pr eth | αὐτησ] pr em 51 (arm? *-4) | 
Gavaroc| Gavarov 046 arm? | kat AN 025. 35. 205. 620. 920. 
2040 Tyc Pr gig vg 5(}). 3 arm* 44 bo : > 046. 20 ( -- 35. 205. 
620. 920. 2040). 82. 110. 172. 201. 250. 314. 385. 429*. 498. 
522. 1955. 2018 al arm? | cau? >18 | ev πυρι] tr after κατακαυθ. 
(arm?) bo eth | κατακαυθησεται] κατακαυθησονται Tyc : καυθησεται 
337 | 0 Geox A 2040 vg eth : o θεοσ o κυριοσ &* : κυριοσ ο Geo 
δ Ὁ 025. 046. 20 (-- 175. 617. 920. 1934. 2020. 2040). 250. 
2037. 2067 al Tyc Cyp gig 52 arm** * bo : κυριοσ 141. 175. 242. 
314. 617. 1934. 2016. 2020. 2041 Pr s! arm? : κυρ. ο Geog o 
παντοκράτωρ 2036 : κυριοσ ο παντοκρατωρ 2037 | Kpwac | κρινων δὲ 
I. 175. 250. 314. 617. 1934. 2016, 2036. 2037 : (qui) iudicabit 
Tyc vg |. 

9. κλαυσονται AN τ. 18. 205. 2019, 2004. 2038. 2067 alP: 


XVIII. 10-11.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 347 


καπνὸν τῆς πυρώσεως αὐτῆς, το. ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν 
φόβον τοῦ βασανισμοῦ αὐτῆς, λέγοντες 
Οὐαί, οὐαὶ 7 πόλις ἡ μεγάλη, 
e , 
Βαβυλὼν ἡ πόλις ἡ ἰσχυρά, 
σ a & > ε vA 
ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου. 
11%, καὶ οἱ ἔμποροι τῆς γῆς κλαίουσιν καὶ πενθοῦσιν ἐπ᾽ αὐτὴν, 
517: [ὅτι οἱ ἔμποροί ἵ σου t ἦσαν οἱ μεγιστᾶνες τῆς γῆς] (α) 
11, ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράζει οὐκέτι, 
(a) This line is provisionally restored here: see vol. ii. 102, 112. But 
it is best to take it as a gloss on 11%, 


κλαυσουσιν C 025. 046. 20 (—18. 205. 2004). 250. 2037 alP! | 
κλαυσονται (-σουσιν)] ταυτὴν 025. I. 35. 205. 2036. 2037. 
2067 sl: +Tavrnv 2019. 2038 | kar Koy. >920 | xa? >bo | ex 
αὐτὴ > 61. 69 Pr | αὐτὴ A 1. 205. 498. 2019. 2020. 2036. 2037. 
2038. 2040 : αὐτὴν NC 025. 046. 20 (—205. 2020. 2040). 250 
al : αὐτηὴσ 2067 : avtwy 620 | ol >18 | x. στρην.] >N* 456: + 
και στεναξωσιν 8° | βλεπωσιν] Wwow ἐξ : βλεπουσιν o51. 522. 
2017. 2038 | πυρωσεωσ] πτωσεωσ X* |, 

10. απο] pr καὶ Pr arm? | ἐστηκοτεσ] ἐστωτεσ 2040 : στήκοντεσ 
2036. 2037 : στήσονται arm* * bo | τ. φοβ. > 1849 | του βασαν- 
ipov| tov βασανισμον 1849 (arm) : tormentorum gig : >arm?- 
Aeyovred | και λεξουσιν 51 arm* 8: α ; >arm4 | ova? | + ovat 172. 
250. 2018 s! : >141. 2019. 2038 | ἢ, > 1934 | 7 pey. >Pr 
BaBvrwv] pry 172. 250. 2018. 2023 | urxupa] οχυρα 2036. 2037 
μια wpa} μιαν wpav A 2040 : pr ev I. 2020, 2037. 2067 | ηλθεν > 
A | cov] eius gig |. 

115. tho γησ] σου 456 : Ἔσου 8 : terrarum Pr | κλαιουσιν x. 
πενθουσιν ANC 025. I. 35. 205. 1957. 2023. 2037. 2038. 2040. 
2067 (Pr) gig : κλαυσουσι (-σονται 2036) x. πενθησουσι (-θουσιν 
314) 046. 20 ( — 35. 205. 2040). 250. (314). (336). (1918). (2036) 
vg 5" @) arm’ 4 (bo) : KA. καὶ > s? : καὶ πενθ. > 336. 620. 1918. 
2036 : xa? >bo : flent plangentes Pr | ex avr.] tr after κλαιουσιν 
2020 | er] ἐν A 1. 2036: ef o51. 181. 2019. 2037. 2038. 
2067 : pr ες eavtova 468 : >Pr | αὐτὴν NC 025. 94. 336**. 
620. 1918. 2017 gig vg (Pr) : αὐτῇ A 20 (—620). 104. 250. 
314. 1957. 2022. 2023 al™ : αὐτηὴσ 61. 172. 2018 : avrove 
046 yond OSI. 181. 2038 : εαὐτοισ I. 2019. 2036. 2037. 
2067 |. 

28°. or. ANC 025. 046. I. 35. 175. 250. 617. 620. 1934. 
2037. 2038. 2040. 2067 Tyc Pr gig vg 5 arm* 4 eth : >19 (— 35. 
175. 617. 620. 632. 1934. 2040). 82. 201. 385. 429. 498. 522. 
ὮΝ bo | o >A 2040 | σου > 325. 2019. 2036 | σαν > 
386 |. 

11°. αὐτων] avtyo 172. 2016. 2020 | οὐκετι (και ovKere 620. 
1918 : οὐκ ἐστιν 456 : iam Pr: > arm bo eth) joined with what 


λίθου 


348 ΑΠΟΚΑΛΎΨΙΣ IOANNOY = [XVIII. 12-13. 


12. γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου καὶ μαργαριτῶν, 
καὶ βυσσίνου καὶ πορφύρας καὶ σιρικοῦ καὶ κοκκινοῦ, 
καὶ πᾶν ξύλον θύινον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν 
σκεῦος ἐκ ' ξύλου" τιμιωτάτου, 
καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου, 


13. καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα, 
Ν 
καὶ μύρον καὶ λίβανον καὶ οἶνον, 


precedes 025. 1957. 2023. 2036. 2037 Pr gig vg 5] : joined with 
what follows AC 046. 19 al?! 52 : without punctuation & |. 

12. χρυσου] χρυσουν C 025. 620. 1918 : χρυσιον 94. 2019 | 
apyvpov| αργυρουν C 025 : apyuptov 94. 181. 201. 386  λιθ. rep. | 
λιθουσ τιμιουσ C 025 (bo) : λιθων τιμίων Pr 5 arm? | μαργαριτων 
8 172. 2018. 2040 Pr gig s arm***: μαργαριτασ (-ταισ A) AC 
025 bo : papyapirov 046. 20. 250. 2037. 2038. 2067 al?! vg 
βυσσ. . . . κοκκινου] sirici et purporae et coccineae vestis Pr 
βυσσινου AC 025. 046. 20 (—35. 205) al?! gig : βυσσινων x: 
βυσσου O51. 1. 35. 205. 1957. 2019. 2023. 2036. 2037. 2038. 
2041 vg |x. πορφ. > A | πορφυρασ NC 025. 104. 205. 620. 
632**, 2018. 2037**. 2040 : πορφυρου 046. 051. 20 (-- 205. 620. 
632**, 2040). I. 69. 110. 314. 385. 2037*. 2067 | κ᾿ σιρικ. Στ. 
920 [σιρικου ANC 025. 046. 051. 104. 620. 1849. 2017 ἈΠ: 
σηρικου 20 (- 386. 620. 1849) al?! : συρικου 172. 386. 2016. 
2018. 2019 | παν ξυλον... . τιμιωτατου] omne lignum incensi et 
omne vas ligneum et omne vas eburneum preciosum gig | x. παν 
évd. Ouv.] et omnis ligni citrei Pr : tr after τιμ. bo | EvAov] 
σκευοσ Α΄: ξυλινον 025 | ελεφ. k. 7. σκευοσ >arm? | kK. παν OK. εκ 
ξυλ. > gig | παν oxevoo? > Pr | ex > C 94 | ξυλου XC 025. 046. 
20 (— 2040) alfereom™ Pr s (arm) (bo) : λιθου A 2040 vg eth | 
τιμιωτατον] τιμιον 5] | χαλκου. . . σιδηρου. .. μαρμαρου] χαλκον 

. σιδηρον . . - μάρμαρον 51 bo | χαλκου] kadxov (Ἶ | x. σιδ. 
> arm? | κι μαρμ. Σὲ τ. 

18. κινναμ- ANC 025. 046**, 19 (—35**. 205. 620. 9109. 
1934. 2020). 104. 250. 2038 alP (Pr) vg : κιναμ- 046%. τ. 35°". 
69. 172. 205. 314. 620. 1934. 2020. 2022. 2023. 2036. 2037. 2067 
al™ gig bo | xuvvapwpov (κιναμωμον) AC 025. I. 250. 2037. 
2038. 2040. 2067 al™ vg gig s arm (bo) : kwvapwpov (κιναμωμου) 
x 046. 19 (—35. 2040) al™ ; cinnamum Pr | x. αμωμον AN*C 
025. 35%. 93. 172. 181. 218. 250. 314. 2016, 2018. 2019. gig vg 
s? τ δὸ 046. 20 (—35*). 1. 2037. 2038. 2067 al?! Pr 51 arm 
bo | θυμιαματα] θυμιαμα τ. 2037. 2040. 2067 Pr gig arm? bo : 
-ματοσ 046. 61. 69 : -ματων 201. 386. 620 vg | x. pupoy > C 
pvpov] μυρων 386 (arm?) : μυρου vg 55 : σμυρναν 2036. 2037 
ABavov] λιβανου vg | owov.. . ἐλαιον] ~ 175. 218. 242. 250. 
314. 617. 1934. 2016. 2017 | x. owov ANC 025. 35. (175). 205. 


XVIII. 15.16.] ΑΠΟΚΑΛΎΨΙΣ ΙΩΑΝΝΟΥ 349 


, om” Ν ΄ Ν a 
καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον, 
καὶ κτήνη καὶ πρόβατα (a) καὶ ψυχὰς ἀνθρώπων. () 


| ee , ε , 3 > oa. σὸ 3 Ν , 
15. οἱ ἔμποροι τούτων, οἱ πλουτήσαντες ἀπ᾽ αὐτῆς, ἀπὸ μακρόθεν 
A ~ A . 
στήσονται διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς κλαίοντες καὶ 
πενθοῦντες, τό. λέγοντες 
, 
Οὐαί, οὐαὶ ἡ πόλις ἡ μεγάλη, 
ε , , Ν - A , 
ἡ περιβεβλημένη βύσσινον Kai πορφυροῦν καὶ κόκκινον, 
καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργὰρίτῃ, 
ὅτι μιᾷ ὧρᾳ ἠρημώθη ὃ τοσοῦτος πλοῦτος. 
(a) Here follows an interpolation : καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων. See 


vol. ii. 102. 
(ὁ) Verse 14 is restored after 21 : see vol. ii. 105. 108. 


(617). 632**. (1934). 2020. 2040 al Pr gig s arm bo sa eth: >046. 
20 ( — 35. 175. 632**. 205. 617. 1934. 2020. 2040) al™ : x. owvov 
vg | ἐλαιον] εἐλαιου vg |x. σεμ. > Pr| ced... . eat 
σεμιδαλεωσ + + « OLTOV. . .κΤτΏΊνων. . . WPOPATWVY.. . ψυχων vg 
K. oT. K. KT. > si | ka? > bo | σιτον] σιτου 620 bo | KTHVN K. 
mpoBara ANC 025. 35. 205. 2037. 2038. 2040. 2067 al Pr gig 
(vg) 52 arm? +2 bo sa : ~ 046. 20 ( -- 35. 205. 2040). 250 al™ 
arm? : x. προβ. > 42.1957 | ἱππων] ἱππουσ 2040 sarm? : equi Pr | 
ρεδων ANC 025. 046. 1. 18. 205. 632. 919. 1849. 2004. 2037. 
2038. 2067 al™ : patdwy 051. 20 (—18. 205. 632. 919. 1849. 
2004). 82. 104. 250. 314. 2016 al™ : ρεδιων 61. 69. 2022 : peda 
Pr 5 arm® + | ρεδων καὶ >arm? bo | σωμ. καὶ > 337. 386 arm? | 
cwpatwv| σωματα 5 : σωμα bo: ψυχων 61. 69 : mancipia (-orum 
vg) Pr vg: porcorum Tyc: mulorum et camelorum sa | x. x. 
avOp. | et diversi generis animalia Pr : x. ψυχὴν avOpwrov bo eth : 
> Tye |. 

15. τουτων] αὐτηὴσ Pr : σου bo | avryc | σου bo | στησονται] 
stabant Tyc | δ. τ. φοβ. τ. B. avt. >Tyc | κλαιοντεσ (κλαυσουσιν 
s? arm? bo eth) ANC 025. 1. 18. 35. 175. 250. 617. 632**. 1849. 
1934. 2004. 2037. 2038. 2040 Tyc Pr gig vg s! arm? * @ (bo) 
Sa: pr kat 046. 325. 337- 386. 456. 468. 620. 632. 919. 920 al 55 
arm? eth | καὶ >bo | πενθουντεσ] πενθησουσιν 53 arm? bo eth |. 

16. λεγοντεσ (Acyovow 046. 522 : epovow arm eth) ANC 
(046). 175. 325. 237. 386. 456. (522). 617 al™ Tyc gig s? (arm ® «) 
bo sa (eth) : pr xaco25. 051. 19 (— 175. 325. 337. 456. 617. 620). 
250. 2037.2067 Prvgstarm‘(eth) | ovai']+aorbo | οναιξ ANC 025. 
35. 175. 250. 617. 1934. 2020. 2037. 2038. 2040 al Tyc Pr gig vgs 
arm (bo) sa eth : + ovat 172.2018 : +a0. bo: >046. 19 ( -- 35. 175- 
617. 1934. 2020. 2040) al™ | 7 πολ. ἡ pey.] ἡ μεγαλη Toki 2020 
bo [ἡ pey. ἡ περιβεβλ. >N* | 43> >A | 7 περιβεβλ.} quae vastata 
est gig | Buco... . . κεχρυσωμενὴ > 325 | Buco... . Koxx.]~ A| 
Bvoo. . . . πορφ.] ~ Pr | βυσσινον (βυσινον 025. βυσσυνον 1) 


ἐπέβαλον 


20. ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XVIII. 17-19. 


‘ cal , A - ΄ Ν ’ /, ‘ -“ 
17. καὶ πᾶς κυβερνήτης καὶ πᾶς ὃ ἐπὶ τόπον πλέων, καὶ ναῦται 

καὶ ὅσοι τὴν θάλασσαν ἐργάζονται, ἀπὸ μακρόθεν ἔστησαν τ8. καὶ 
ἔκραξαν βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς, λέγοντες Τίς 
ε , ~ Xr - ir: Ξ ἈΝ Γ᾽ 1 “- ES Ν Ν 
ὁμοία τῇ πόλει τῇ μεγάλῃ ; το. καὶ [ἔβαλον] χοῦν ἐπὶ τὰς κεφαλὰς 
αὐτῶν, καὶ ἔκραξαν κλαίοντες καὶ πενθοῦντες, λέγοντες 

> Ld » it ΄ 

Οὐαί, οὐαὶ ἡ πόλις ἡ μεγάλη, 


ANC 1. 35. 175. 250. 617. 620. 2037. 2038 αἱ Tyc (Pr) gig 
vg" f£ 8b > βυσσον 046. 18. 337. 386. 456. 468. 632. 919. 920. 
1849. 2004. 2067 al vg" ¥  πορφυρουν ANC 046. 19 ( — 325. 386). 
2037. 2038 alP! : πορφυραν 025. 94. 141. 172. 201. 241. 250. 
2018. 2019. 2067 | Kat? >025. 175. 242. 617. 1934 | κοκκινον 
κοκκινα 51 καιβ] > o51. 1. 2036. 2038 arm‘ : ἡ eth | κεχρυσ. 
κεχρυσωμενον & : κεχρυσωμενα 51 (bo) : >arm* | xpvow AC 025. 
046. 19 (— 35). 250 al?! : χρυσω δὲ O51. 1. 35. 61. 69. 1957. 2019. 
2023. 2036. 2037. 2038. 2067 al: auro Pr gig vg: pr εν RC τ. 
35. 1957. 2019. 2023. 2036. 2037. 2038. 2067 | λιθ. τιμ.] λιθοισ 
τιμιοισ SY-2 arm®?4 | τιμιω > 046 sa | papyapiry ANC 025. 
2040 Pr arm? bo (sa) : μαργαριταισ (-τασ 5) 046. 19 ( — 2040). 
250. 2037. 2038. 2067 alfere ὅσα Tyc gig vg s arm® 34 | μία] in 
hac gig | ηρημωθὴ] ερημωθὴ O51. 1. 2036. 2038 | o >025. 2040 |. 

17. o >025. I. 314. 1957. 2016. 2017. 2036. 2037. 2038 al | 
ἐπι ToTov πλεων] pr ἐπὶ των πλοιων 51 ; ext των πλοιων ( + 01) ομιλοσ 
I. 2037 : tAewv ἐπὶ των πλοίων 2016 : super mare navigans Pr 
(bo sa) : (qui) manibus navigat Tyc | torov (pr τον 8 046. 468 : 
pr illum gig) ANC 046. 19 ( -- 35. 175. 617. 1934) al™ gig vg 
s? arm : τῶν πλοίων 025. 35. 181. 250. 314. 617. 1934. 1957. 
2017. 2019. 2023. 2036. 2038. 2067 | πλεων] navigabat (-avit 
vg’) gig vg’ |«. vavr. .. . εργαζονται > bo | οσοι τ. θαλ. 
εἐργαζονται] quotquot mare operatur Tyc | τ᾿ θαλ.] ev tn θαλασση 
Pr gig vg’ arm’; maria (mari vg’ ἢ vg*°48 | epya€ovrat] 
morantur Pr | ἐστησαν] stabunt Pr arm |. 

18. και expagav > 2020 Pr | και > 2067 arm* | expagav AC 
025. 172. 2018. 2038. 2040 Tyc gig vg 52: expafov 8 046. O51. 
19 (— 325. 468*. 920. 2040). I. 250. 2037. 2067 : ἐκλαιον 920: 
ἐκλαυσαν αὐτὴν 51 : expavyalov 42. 325. 468*. 517 : κραξουσιν 
arm | βλεποντεσ) ορωντεσ' 1 | καπνον NC 025. 046. 19 alfere omn 
Pr Tyc gig 5 arm bo sa: τοπὸν A 60 vg | τισ >C | rodn]+ 
tavtn C gig vg arm bo |. 

19. εβαλον («αν C) NC 046. 19 (—325. 617. 2040) alfere omn 
vg 5 (bo) : εβαλλον 025. 051. 325. 385. 617 gig : εἐπεβαλον 
(επεβαλλον 2040) A 2040: mittentes Pr | χουν >620 | τ. κεφ. 
tno κεφαλησ & 2026 bo | αυὐτων] eavtwv C | car? > arm*+* bo 
expagav (-- φωνὴ peyadn arm*) AC 2018 vg s arm? : expalov & 
025. 046. 19. 250. 2037. 2067 al?! gig : clamabunt Pr : πενθουντεσ 
arm®-¢ ; > arm? | κλαιοντεσ x. πενθουντεσ)] > A 1 : pr καὶ 325. 


XVIII. 21,14] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 351 


ἐν ἦ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ἐν τῇ θαλάσσῃ, 
T ἐκ τῆς τιμιότητος αὐτῆς ὅτι μιᾷ ὥρᾳ ἠρημώθη. (a) 
21. Καὶ ἦρεν εἷς ἄγγελος ἰσχυρὸς λίθον ὡς μύλινον μέγαν, καὶ 
ἔβαλεν εἰς τὴν θάλασσαν λέγων 
Οὕτως ὁρμήματι βληθήσεται 
Βαβυλὼν ἡ μεγάλη πόλις, 


Ν 3 Ν ε aM 
καὶ ov μὴ εὑρεθῇ ἔτι. 


14. καὶ ἣ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς (δ) 
ἀπῆλθεν ἀπὸ σοῦ, 
‘\ / Ν Ν Ν SS X 
kal πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ 
ἀπώλετο ἀπὸ σοῦ. (¢) 


(α) Text corrupt. We should read: ὅτι μιᾷ ὥρᾳ ἠρημώθη ἡ τιμιότης 
αὐτῆς : cf. vers. 10, 16, and see vol. ii. 106 sq. Ver. 20 is restored to its 
original context after 235 Ὁ. See vol. ii. 92 sq. 

(ὁ) On the restoration of the order of the text, see vol. ii. 92, 105, 108. 

(c) Here follows a gloss: καὶ οὐκέτι οὐ μὴ αὐτὰ εὑρήσουσιν. Ona possible 
explanation of it in connexion with the loss of 22? which I have restored, 
see vol. ii. 92, 109, and footnote zz /oc. of English transl. 


468* arm*«; ~ 325. 468* : tr after Aeyovres 325. 468*. 517 | 
λεγοντεσ (+ voce magna Pr) ANC 1. 172. 2018. 2040 Pr vg! & 
(arm? *-¢) bo : pr kat 025. 046. 19 (—325. 468. 2040). 250. 
2038. 2067 al?! gig vg™*¥s arm? : >468** vg4 | ova? AC o2s. 
046. 19 ( — 337. 468*. 2040) Tyc Pr gig vg 5 arm sa eth: +ovae 
172. 250. 2019 : >N I41. 337. 432. 452. 468*: 506. 2019. 2021. 
2040 bo | ἡ πολ. ἡ pey.] ἡ peyadn πολισ 1849 | τα >1. 35. 172. 
175. 617. 1934. 2018. 2036. 2037. 2038. 2067 al| evr. aA... . 
αὐτησ] de mari et de pretiis cius gig | εκ τ. τιμ. avr. > Tyc | 
ηρημωθὴ] ερημωθη τ. 2036. 2038 |. 

21. xat!] pr καὶ expagev φωνὴν bo | x. ἡρεν] tr after ἰσχυροσ 
bo [εἰσ ἀγγελοσ ἰσχυροσ λιθ.] εἰσ a... AG. A. The letters 
between a and X are not visible, but the space is only enough for 
five or six. | εἰσ] Ὁ εξ avtwy 337 | ayy. wy.| εκ των ayyeAwy των 
taxvpwv 51 | ἰισχυροσ] voxupov (tr after Adov δι) N* 141. 149 : 
. > (A) Tyc s? | λίθον wo | >bo : λιθον > 2019 : wr >arm? wo | 

“woe 2036. 2037 : ad magnitudinem Pr  μυλινον (μυλικον C) 
AC : molarem vg (bo) : μυλον 025. 046. 19. 205. 2037. 2038. 
(2067) : molam (-ae Pr) Tyc Pr gig s@-? arm : Avov & (2019) | 
μεγαν] peya 2019. 2020 : tr before wo 2067 | ovrwo] pr οτι 8 
620 : hoc Pr vg arm? | βαβυλων] pr illa Tyc | μεγαλη πολισ] 
μεγαλοπολισ 2067'| πολισ >Pr | ere] + εν αὐτὴ & 046. 61. 6g |. 

14. ἡ omwpa] pomorum (-a vg) Pr vg : hora gig (arm‘) : > 
arm” 3.4 | 4 >C | cov! placed after orwpa ANC 025. 2040 (Pr) 
vg-¢fehv : tr after ψυχησ 046. 19. 250. 2037. 2038. 2067 gig 
vgi s? arm ; in both places 172. 2018 s! : >bo | ryo επιθυμιασ] 


352 ATIOKAAYWIS, IOQANNOY [XVIII. 22. 


225, καὶ φωνὴ κιθαρῳδῶν καὶ ἵ μουσικῶν TF 
< οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι" Σ» (α) 
καὶ « φωνὴ >(a) αὐλητῶν καὶ σαλπιστῶν 
οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι. 


235: καὶ φωνὴ νυμφίου καὶ νύμφης 
οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι" 

22, καὶ πᾶς τεχνίτης πάσης τέχνης 
οὐ μὴ εὑρεθῇ ἐν σοὶ ἔτι. 


καὶ φωνὴ μύλου 
SecA ἐν: a> Wr ae 
ov μὴ ἀκουσθῇ ἐν σοὶ ἔτι 


(a) Necessarily restored, yet found in eth: see below. 


ἢ επιθυμια Pr 51 | απηλθεν] discendent vg? arm? | ταὶ > 61. 60 | 
Aurapa] ριπαρα N* : +c0v 2040 | ταῦ A 025. 046. 19 al®re om” ; 
ΣΈΟ 2036. 2067 | arwrero AC 025. 046. 19 (— 35. 620). 250 
al?! arm? * eth : arwAovro & 35. 104. 110. 172. 336. 432. 620. 
1918. 1957. 2018. 2023. 2041 gig vg bo sa: perient Pr : arwyero 
2067 : απηλθεν O51. I. 2036. 2037 51 arm? | οὐκετι] + avta 
βλεψεισ και 51 | ov μη avta AX 2018. 2020. 2040 : avta ov py C 
025. 046. 19 ( — 35. 175. 617. 1934. 2020. 2040) al gig vg : tr aura 
after evp. 1. 35. 175. 250. 617. 1934. 2037. 2038 (arm) | ευρη- 
σουσιν ANC 025. 18. 172. 250. 424. 2018. 2019. 2039 vg S 
(arm?) bo : ευρησ (-eto 104. 620). 046. 19 (— 18. 35). 2037. 2067: 
ευρησεισ (-ησ O51). O51. I. 35. 432. 1957. 2023. 2038. 2041 Pr 
gig arm? 4°:+oure Yuyao avOpwrwv του λοιπου εμπορευσὴ 241. 
314. 2016 | k. overt. . . evpyoovow] joined with ver. 15 by 172. 
2018. 2019 s bo eth |. 

2274, καὶ φωνη. . . σαλπιστων] καὶ ov μὴ ακουσθη ev αὐτὴ 
φωνὴ μουσικου καὶ κιθαρασ Kat avAov καὶ φωνὴ σαλπιγγοσ ov 
μὴ ακουσθὴ εν αὐτὴ eth. Here observe that the Ethiopic has 
already restored the missing words in 22>-* | me >in Tyee 
ovde bo eth | κιθαρωδων] κιθαρασ 5} arm? bo eth | μουσικ. .. . 
σαλπ.7 “51 | αυλητων] αυλιστων 620 : sinfoniacorum Pr | avd. Kat 
> bo | σαλπιστων AC 025. 046. 19 alfre °™™ gig : σαλπιγγων 
(-o¢ 51 arm?) & 172. 2018 5 arm**: σαλπιγξ vg bo: fistularum 
Tyc : tibicinum Pr : +«au 2020 | σοι] avrn gig vg®! eth |. 

23° ἃ φωνη] φωνην N* bo | νυμφησ] pr dwvy C 920 s! eth |. 

22°h κ, mac τεχν. . . . ett] >61. 69 5} arm: tr. after ev σοι 
ert? 104. 620 | πασ τεχνιτησ > 1918 | πασησ τεχνησ C 025. 046. 
19. 250. 2038. 2067 Pr gig vg 52 : > AN bo: +erwoua 1918 | 
gow] avrn vg" eth | x. φωνη pvdov. . . ert? AC 025. 046. 19 
(—18. 919. 920. 1849. 2004. 2020). 250. 2037. 2038. 2067 Pr 
gig vg arm? bo :>N 18. 141. 172. 385. 522. 919. 920. 1849. 
1955. 2004. 2020 5 arm**@ eth | μυλου] μυθου C | ακουσθη)] 


XVIII. 23-XIX.1.] ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ 353 


23“ Ὁ, καὶ φῶς λύχνου 
> ‘ , > \ oM” 
ov μὴ pavy ἐν σοὶ ἐτι. 
20. Εὐφραίνου ἐπ᾽ αὐτῇ, οὐρανέ, 
καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται, 
ὅτι ἔκρινεν 6 θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς. 


23. ὅτι ἐν τῇ φαρμακίᾳ ἵ σου Τ(α) ἐπλανήθησαν πάντα τὰ ἔθνη, 
24. καὶ ἐν αὐτῇ αἷμα προφητῶν καὶ ἁγίων εὑρέθη 
καὶ πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς. 


(az) Read αὐτῆς. 


ευρεθη 046 : pavy 91. 175. 250. 314. 617. 1934. 2016 | σοι] αὐτὴ 
voc iv |. 

: 237 >. xat gwo . .. ett NC 025. 046. 19 alfere om" Pr gig vo 
s arm? 4¢ bo: >A 506 arm? | καὶ >046 | Avxvov] -Ἔ καὶ φωνὴ 
μυλου arm α [ φανη] ακουσθη ὅ2ο εν >C Pr gig vg 51| ex 
aS 

"ἢ εὐφραινου] exultate Pr 5 arm? ἃ : εὐφραίνετω (-ετωσαν 
arm?) arm? eth | ἐπ αὐτὴ ουρανε] -- Τγς bo | ex] εν A 522 | αὐτῇ 
AsxC 046. 19 (—18. 35. 617. 2004). 250. 522 gig: αὐτὴν 025. 
O51. 1. 18. 35. 617. 2004. 2018. 2019. 2036. 2037. 2038. 2067 
al Tyc Pr vg | και ov? A&® 025. 046. 19 (- 35). 250. 2037. 2067 
al?! Tyc Pr vg 8) s arm? bo: >C o51. 1. 35. 2038 al? gig 

vg’ ἃ arm? 44 (eth) | ἀποστολοι.. . . pa ert ~eth |. 

23, φαρμακια AXC 025. 104. 172. 2019. ae 2067 : 
φαρμακεια 046. 19 al?! : (ταισ)ὴ φαρμακιαισ Tyc gig vg s! bo: 
maleficiis Pr | cov] avryo arm? : avtwv eth | ἐπλανηθησαν] επλαν- 
noao 172 51 eth |, 

24. ev αὐτὴ >Tyc: in te Pr eth | aa ANC 025. 1. 2020. 
2036. 2037 alP : αιματα 046. o51. 19 (— 2020). 250. 2038. 2067 
al?! | evpeOn] ευρεθησαν 69. 104. 620. 1918 | x. παντ. >s! | καιβ 
>Tyc | ἐσφαγμενων] εσφραγισμενων 2020 (arm* 8:4) ; pr a te 
Tyc : +aywy 468 |. 


CHAPTER XIX. 


1. Mera ταῦτα ἤκουσα ὡς φωνὴν μεγάλην ὄχλου πολλοῦ ἐν τῷ 
οὐρανῷ λεγόντων 


᾿Αλληλουιά' 


ἡ σωτηρία καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμῶν, 


1. peta ταυτα. . . (ver. 65) καὶ ἤκουσα wo > 632* μετα 
AnC 025. Ae 19 (-- 35. 468. 2020). 250 al?! Pr gig vg 52 bo: 
pr kat O51. I. 35. 468. 1957. 2019. 2020. 2023. 2036. 2037. 
2038. 2041. coer 51 arm eth | wr ANC 025. 046. 19 (—620. 

VOL. I1.—23 


354 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XIX. 2-4. 


“ 9 ἈΝ ‘ , e 4 3 Aa. 
2. ὅτι ἀληθιναὶ καὶ δίκαιαι at κρίσεις αὐτοῦ 


ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην, 
ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, 
καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτης. 


ΝΥ 
4. καὶ δεύτερον εἴρηκαν 
«ε 
Αλληλουιά" 
a ve Ν 2A 3 4 > Ν 3“: - 27 
καὶ ὃ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν αἰώνων. 
"} ε m” , , ‘ A , 
4. Καὶ ἔπεσαν οἱ εἴκοσι τέσσαρεσ πρεσβύτεροι Kai τὰ τέσσερα 
~ Ν , lal Lal “ , ὍΝ - / , 
ζῷα, καὶ προσεκύνησαν τῷ θεῷ τῷ καθημένῳ ἐπὶ τῷ θρόνῳ λέγοντες 


᾿Αμήν, ᾿Αλληλουιά’ 


632**. 2020). 250. 2037** al vg bo : tr after μεγαλην 2019 eth : 
>1. 104. 181. 241. 336. 620. 632**. 2020. 2038. 2067 Tyc Pr 
gig s arm | μεγαλην] μεγαλου 337. 632** : tr after πολλου 1957. 
2023. 2041 al: >I. 141. 2036. 2038. 2067 Pr arm‘ | oxAov 
πολλοῦ] οχλων πολλων Pr vg*€ 5] : tubarum multarum vg*** 
arm? ; aquarum multarum vg‘  πολλου] >arm* * : +clamantium 
voce magna Pr | λεγοντων] dicentis gig : λέγουσαν 110 : +70 1. 
2037 | σωτ. ... δοξα] ~ eth | NPS laus vg* 8" | 9 δοξα (+ και 
ἡ τιμὴ 632** arm? « bo sa) x. ἡ δυν. ANC 025. 35. (632**). 20179. 
2020. 2036. 2037. 2038. 2040 Tyc vg 51 arm? * bo sa eth: ἡ 
δυν. x. ἡ δοξα (+x. ἡ τιμὴ 52) 046. 19 (— 35. 632**. 2020. 2040). 
250 al?! gig 52 arm? : x. ἡ δυν. >N* Prarm*| 7. θεου ἡμων > 
2067 | tov θεου ANC 025. 046. 19 (—632**). 250. 2038 al?! gig 
bo sa: τω θεω 241. 632**. 2019 Tyc Pr vg s arm : kup τω θεω 
1. 2037 | ἡμων] +est vg |. 

2, αληθιναι] εκρινεν αληθὴ 468 | ort?] qui vg : + sic Pr} 
πορνὴν] πολιν 69. 94. 209. 241. 632**. 2023 | yTio . . . πορνεια 
αὐτησ >bo | yt . . . γὴν > 2026. 2031. 2037 arm* 4 | εφθειρεν 
NC 025. 1. 172. 632**. 2019. 2036. 2037. 2040 al : διεφθειρεν 
046. 19 (—632**. 2040). 250. 2067 al : expwev A [πορνεια C 
025. 046. 19 al?! : πορνια AN | και] - Κα 2040 | αὐτου] αὐτησ 8* | 
ex χειροσ ANC 025. 046. 19 (— 35*. 620. 632**. 920). 250 al : 
εκ TNT χειροσ I. 35*. 620. 632**. 920. 2018. 2019. 2036. 2037. 
2038. 2067 al : de manu Tyc gig 55 sa eth : ex (των) χειρων Pr vg 
51 arm? * ¢ ; χειροσ > arm? bo |. 

8. καιΐ > s! εἰρηκαν AN 025. I. 35. 172. 2018. 2036. 2037. 
2038 : εἰρηκασιν 61. 69. 201. 250. 386. 2040 2067 al : ειπαν (-ov 
2020) C 2020 : dixerunt (=etpyxay or evrov) Tyc Pr gig vg 5 
arm@: 3). 4 sa eth : εἰρηκεν 046. 19 (— 35. 386. 2020. 2040) al bo} 
o >386 | oe αὐτῶν Tyc : de illa Pr: >1. 241. 632**. 
2067 | avaBawe) aveBawev 172. 2018. 2020 52 : aveBy 2036. 
2037 5} arm : avaByoera bo |. 

A. ἐπεσαν ANC 025. 046%. 1. 325. 337. 498 620. 2023. 2036. 


XVI. 5-7.] ΑΠΟΚΑΛΎΨΙΣ IONANNOY 355 


xvi. 5”. Aixawos εἶ, ὃ ὧν καὶ ὁ ἦν͵ (α) 
Οσιος ὅτι ταῦτα ἔκρινας" 


6 ¢ e rn 8 \ mins é , 
, ὅτι αἷμα ἁγίων Kal προφητῶν ἐξέχεαν, 
“eek aA , ας 
καὶ αἷμα αὐτοῖς 'dédwxas! πεῖν 
ἄξιοί εἶσιν. 


7. Καὶ ἤκουσα τοῦ θυσιαστηρίου λέγοντος 
Nai, κύριε, ὁ θεὸς ὃ παντοκράτωρ, 
- \ 4 
ἀληθιναὶ καὶ δίκαιαι at κρίσεις σου. 
(a) On the restoration of xvi. 5°-7 to their original context, see vol. ii. 116, 
120-124. 


2038. 2041 : ἐπεσὸν 046**, 19 (— 325. 337. 620). 250. 2037. 
2067 : tr after πρεσβ. 620 | οἱ (> 69) etxoor τεσσ. πρεσβ. A 046. 
18. 61. 69. 201. 337. 386. 920. 1957. 2004. 2019. 2036. 2037. 
2039. 2067 Pr gig (s!) arm : οἱ πρεσβ. οι εἰκοσι τεσσ. NC 025. 19 
(—18. 337. 386. 620. 920. 2004). 1. 250. 2038 alP! vg s? | eux. 
τεσσ.] κδ΄ 046. I. 35. 337. 468. 919. 920. 1849. 2004. 2038. 2040 
al | τεσσερα ANC : τεσσαρα (δ΄ 35. 456. 2040 al™) 025. 046. min?! | 
ζωα >* | tw (> 919) θρονω ANC 046. 19 (—35. 386. 468. 620. 
'632**. 920. 2020). 250 al?! : των Opovwy 025 : του (> 2037) θρονου 
I. 35. 386. 468. 498. 620. 632**. 920. 1957. 2019. 2020. 2023. 
2036. (2037). 2038. 2041. 2067 al | αμην αλληλ. ~ 35 : Στ | 
ἀμὴν > 337 | αλληλ. > Pr |. 

xvi. δ᾽. δικαιοσ)] + domine vg? eth | εἰ > 104 arm? ὃ. | οἷ 
ANC 025. 20 (— 337. 617. 632*. g19. 920. 1849. 1934) al: o¢ 
046. 61. 69. 82. IIo. 141. 337. 385. 429. 452. 522. 617. g19. 
920. 1849. 1934 al?! : > arm* «| qv] “is” arm? 8: α | οσιοσ AC 
046. 175. 250. 325. 337. 456. 468. 617. 620. 919. 1849. 1934. 
2004. 2020 al™ arm? : 0 οσιοσ N 025. O51. 35. 94. 181. 201. 
205. 314. 386. 517. 632. 920. 1957. 2015. 2016. 2018. 2023. 
2036. 2038. 2041. 2067 al (arm*) : sanctus vg : καὶ οσιοσ 2040 5: 
et sanctus gig arm’-*¢ sa eth : καὶ o ὁσιοσ 1. 18. 424. 2019. 
2037 : et quies pius Pr : >bo |. 

6. aya!] apora X 620. 1918. 2019 | aywy . . . mpo- 
φητων] ~ 206. 2017 51 arm$ | αγιων μαρτυρων bo | Kat? | ideoque 
Pr arm) 3. ; >bo | aa avrow δεδωκασ (εδωκασ)ὴ AC 025. 046. 
20 alfere omn yo s? : awa εδωκασ avrow & gigs! : eSwxao αὐτοισ 
αιμα 61. 69 Pr (arm*) sa (eth ?) : edwxao aya avrow bo : avrow 
>arm? | δεδωκασ AC arm* ὁ : εδωκασ τὲ 025. 046. 20 al™ | rey 
(wiv C) A(C) : mew δὲ 025, 046. 20 alfere omm | géio.] pr οπερ 8: 
pr ore 336. 620. 628. 1918 Pr (gig) s? bo (sa) eth: pr ut 
vg 8: ¥ |, 

7. tov θυσ. λεγοντοσ ANC 025. 20. 250. 2038 al?! vel 9 
arm* bo : pr εκ 046. 1. 2037. 2067 vg* 4: arm! 23 ; φωνὴν ex 


ἔδωκας 


356 ATIOKAAYVIS, IDANNOY (XIX. 5-7. 


xix. 5. Καὶ φωνὴ ἀπὸ τοῦ θρόνου ἐξῆλθεν λέγουσα 
Αἰνεῖτε τῷ θεῷ ἡμῶν, πάντες οἱ δοῦλοι αὐτοῦ 
‘ ε y , z 1 2 id e A 4 ε / 
καὶ οἱ φοβούμενοι αὐτόν, οἱ μικροὶ καὶ οἱ μεγάλοι. 
" 9 Ol fh ΜΕΥ 
A oe ε ») »” ~ Ν ε Ν « , 
6. καὶ ἤκουσα ὧς φωνὴν ὄχλου πολλοῦ καὶ ὡς φωνὴν ὑδάτων 
πολλῶν καὶ ὡς φωνὴν βροντῶν ἰσχυρῶν, λεγόντων 
᾿Αλληλουιά" 
gy > , ua ε ‘ ε ’ 
ὅτι ἐβασίλευσεν κύριος, 6 θεὸς ὃ παντοκράτωρ. 
7. χαίρωμεν Kal ἀγαλλιῶμεν, 
καὶ δώσομεν τὴν δόξαν αὐτῷ, 
ὅτι ἦλθεν ὃ γάμος τοῦ ἀρνίου, 
καὶ ἣ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν 
YI {4 


(>arme) τ. θυσ. λεγουσαν 2019 arm*: alterum (aliam vocem Pr) 
dicentem (-ens vg*) Pr gig vg* : ab altari dicens vg’ | aAjOwa... 
Sixacar] ~ arm} @)-« (bo) eth | δικαιαι] o δικαιοσ bo | car? >bo |. 

xix. 5. φωνη. .. εξηλθεν. . . λεγουσα] AX® 025. 046 : 
φωναι. . . εξηλθον. . . λεγουσαι N* : > arm? 4 | απο AC 046. 
19 (—35. 175. 617. 632**. 1934). 250 al™: ex & 025. I. 35. 
175. 241. 242. 617. 632**. 1934. 1955. 1957. 2016. 2017. 2019. 
2023. 2036. 2037. 2038. 2041. 2067 al™ | Opovov ANC o25. 19 
gig vg s arm** bo : ovpavov 046. 61. 69 Pr εξηλθεν) tr before 
απο τ. Opov. 8: > s! | tw θεω ANC 025. 046. 325 alP: τον θεον 19 
(— 325). 250. 2037. 2038. 2067 al?! | μων] ὑμων Pr: +awere 
2040 : >18 arm‘ | καιξ A 046. 19 al™ Pr gig vg s arm® * * bo 
eth : >NC 025 | avrov] dominum Pr : ro ovoya avrov 5] | μικροι 
. . . μεγαλοι] ~ Pr | oc μικροι] pr καὶ I. 2023. 2037 al arm‘: pr 
παντεσ 51] οιϑ >175 | κι ot μεγ.] pera των μεγαλων 51 bo | ot > 
18 |. 

a wo! AN 025. 046. 19 vg 52 bo : tr after φωνὴν 2019 5] 
arm‘ eth : >1*. 110. 172. 181. 2016. 2018. 2037. 2038. 2067 
Tyc Pr gig arm* @ | oxA. πολλ.} οχλων πολλων 5} : tubarum (-ae 
vg) magnarum (-ae vg) Pr vg**4!¥ | wo? 8 025. 046. 19 (— 386) 
Pr gig vg s arm* 44 bo eth : >A 181. 201. 314. 386 Tyc | vdar. 
πολλ.. . . Bpovr. wx.]~ Pr | Bpovr.]+aodAwy και 468 | ἐσχυρων] 
magnorum yg | Aeyovtwy (τουσων NX : -ουὐσησ 2067) A(&) 025. 
172. 314. 2018. 2019. 2020. 2036. 2037. 2040. (2067) al Pr gig 
vg : λεγοντεσ (-τοσ 620). 046. 18 (-- 35. 2020. 2040) al™ : 
λεγοντασ 051. 1. 35 al: dicentes Tyc | κυριοσ o Geom AX® 025. 
046. 18 Tyc gig vg 52 arm bo sa: ο θεοσ o κυριοσ &* : o θεοσ o 
Geos 2038 το θεοσ O51. I. 110. 181. 2019. 2067 : κυριοσ Pr s! | 
οθεοσ A 1, 2023. 2040 Cyp s! arm?4 bo sa eth: + qpov & 025. 
046. 18 (— 2040). 250. 2037. 2038 2067 al?! Tyc Pr gig vg s? 
arm* @ | o παντοκρ. > gig |. 

7. χαιρωμεν] χαίρομεν (και χαιρομεν arm*) 51 arm | ayaAAwpev 
AX 025. I. 94. 172. 181. 2018. 2019. 2036. 2037. 2038. 2040. 
2067 : -ωμεθα 046. 18 (— 2040). 250 alP! | xa? >s! | δωσ. τ. δ, 


XIX. 8-10.] ATIOKAAYWIS, IQANNOY 357 


8. καὶ ἐδόθη αὑτῇ iva περιβάληται 
βύσσινον λαμπρὸν καθαρόν. (a) 
9. Καὶ λέγει μοι Τράψον Μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου 
τοῦ ἀρνίου κεκλημένοι.() 

(a) An incorrect gloss follows in the text: τὸ γὰρ βύσσινον τὰ δικαιώματα 
τῶν ἁγίων ἐστίν. See vol. ii. 127 sq. 

(4) Text adds a doublet of xxii. 67. 8-9: καὶ λέγει μοι Οὗτοι of λόγοι οἱ 
ἀληθινοὶ τοῦ θεοῦ εἰσίν. 10. καὶ ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ προσκυνῆσαι 
αὐτῷ. Kal λέγει μοι “Opa μή᾽ σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν 
ἐχόντων τὴν μαρτυρίαν ᾿Ιησοῦ" τῷ θεῷ προσκύνησον᾽ ἡ γὰρ μαρτυρία Inood ἐστὶν 
τὸ πνεῦμα τῆς προφητείας. See vol. ii. 128-129. - 


avt.| glorificemus nomen eius Tyc arm? | δωσομεν Axe Pr gig vg 
arm! : δωσωμεν (δοσωμεν 2019) 025. 2019. 2036 : δωμεν ἐξ ἢ 046. 
oni. 18. 1. ΟἹ. 69. 164. 241. 242, 250. 214. 105}: 2016. 2023. 
2024. 2037. 2039 al™ : “we give” arm 32 ; δοξασωμεν 2067 cf. 
Tyc arm? | τ. 808. avr. AX® 025. 046 min?! gig 5 eth : avrwr. dof. 
Pr Cyp vg | avrw] αὐτων X* : αὐτου I. 175. 181. 250. 617. 1934. 
2017. 2038 | yuv7n| νυμφη &*°: sponsa gig : +7 νυμῴφη arm* 4 α 

αὐτου] avrw arm? bo : > 1. 104. 181. 336. 620. 1918 | εαυτὴην 

αὐτὴν 18. 2037 |. 

8. και] + Kar 1934 | περιβαληται] περιβαλητε A : περιβαλληται 
69. 110. 172. 522. 2023**. 2037 : περιβεβληται 175 | Aap. καθ. 
AN 025. 104. 620. 1957. 2040 Tyc Pr gig vg %8-)-¥ arm? bo 
eth : ~ 051. 35. 2036. 2038 : λαμπ. και καθ. 046. 18 ( -- 35. 620. 
2040). 250 alP! vg 52 ; καθ. καὶ λαμπ. I. 2019. 2037. 2067 s!: 
λευκον λαμπ. (αγαθον sa) καθ. (καθ. και Aap. arm* 4) arm* * « sa | 
Bvoowov?|+ mundum Pr : -Ὁ λευκὸν arm? | τ. αγιων] tr after ἐστιν 
1 al gig vg s! |. 

9. Neyer por >arm? | Aeyer] εἰπεν 52 bo: εἰπὸν s!: - εἰσ (ex) 
τῶν πρεσβυτερων arm** | γραψον] παλιν s! : >1. 2037. 2038 | 
εἰσ >149 | ro AX 025. 18 (-- 386. 468. 620. 2020) al?! :. τον 
046. 172. 336. 386. 468. 498. 522. 620. 2020 | rov γαμου AX® 046. 
18 (— 620). 250. 2067 al?! Pr vg s()-2 arm? 3-4 sa eth : >N* 025. 
I. 336. 620. 1918. 2019. 2036. 2037. 2038 gig arm‘ bo | apviov] 
+ εἰσι 51 | kexAnuevor]+xKar δηγε καὶ απιοντεσ wo Se (from the 
comm. of Aretas) 314. 2016 | x. Aeye? .. . εἰσιν > arm | 
κι Aey. pow? AX® 025. 046. 18 (— 2020). 250. 2037. 2038. 2067 
al?! (Pr) gig vg (5) arm® 4 (bo) sa: > δὲ 314. 522. 2019. 2020 
eth | και] + iterum Pr | λεγει2] εἰπεν 5 bo | Aoyou]+ pov x* s? | 
o8 A 91. 242. 1934 (s!) : Σ5 δὲ 025. 046. 18 (— 1934). 250. 2037. 
2038. 2067 al?! arm# sa | αληθινοι] vera et iusta Pr arm? [αληθ. 
tov θεου εισιν A 025. 046. 18 (-- 35. 2020. 2040). 250 al?! gig 
vg &ibhv s ; αληθ. εἰσιν τ. θεου N* OSI. 1. 35. 1957. 2020. 
2023. 2036. 2037. 2038. 2067 (Pr) arm®:¢ : του Geov αληθ. εἰσιν 
N° 522. 2040 vgs |. 

10. ἐπεσα AN 025. 35. 325. 3327. 386. 456. 620 al™ ; erecor 


358 ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ [ΧΊΧ. 11-12. 


Καὶ εἶδον τὸν οὐρανὸν 7 evov, 
11. Kat εἶδον τὸν οὐρανὸν ἠνεῳγμένον, 
καὶ ἰδοὺ ἵππος λευκός, 
ἈΝ 
καὶ 6 καθήμενος ἐπ᾿ αὐτὸν [καλούμενος] πιστὸς καὶ ἀληθινός, 
καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ. 


12. οἱ δὲ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός, 
καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά" (a) 


(α) Here follows an interpolation : ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς older εἰ 
μὴ αὐτός. 


046. 18. 175. 468. 617. 632. 920. 1849. 1934. 2004. 2040 al™ | 
εμπροσθεν) ενωπιον 046 | τ. ποὃ. > 620 | αντου] του αγγελου 620. 
1918. 2040 | προσκυνῆσαι avtw (αυτον 046) AN 046. 18 Pr gig vg 
52 arm? : και (>bo sa) mpocexvyyoa avtTw 025. 2036. 2037. 2038 
51 arm® 4-4 bo sa eth | Aeyet] εἰπεν s bo | μοι >armé | opa μη] + 
ποιησησ 2017. 2040 : vide ne feceris Pr gig vg : pr μὴ προσκυνει 
468: eth : “obey (see thou art evil, and he said to me arm?). 
Fall thou (>arm?) not down before me” arm? 3- | opa >g! bo| 
συνδουλοσ] pr οτι Pr bo eth: + yap gig arm® 8. | cov?] >& 314: 
Ἕκαι I. 181. 2038 | σου] pr tov 241. 429** : +yxptorov Pr 
arm* : (τω) κυριω arm? | rpooxvyycov|+paddXov s! | ἡ yap papr. 
tnoou| sanctificatio enim testificationis Pr [ τὸ av. tno προφ. 
spiritus est et prophetiae gig : “the spirit holy which is in 
the prophets” arm? | Ijoov? A® 025. 046. τ. 35. 61. 69. 181. 
336. 2019. 2023. 2036. 2037. 2038. 2040. 2067 : pr του 18 ( — 35. 
1934. 2040). 250. 314. 2018 alP! : του wov 242. 1934 | προφη- 
τειασ] αληθειασ 2037* bo |. 

11. και] καὶ (>bo) μετα ταυτα bo eth : >Pr | nvewypevov AX 
025. 432**. 2067 : avewypevoy 046. 18. 250. 2037. 2038 al?! | x. wou 
um, Nevk. > 632* | Kad. πιστ. k. αληθ. 046. 18 (— 175. 617. 1934): 
250 al?! s bo sa eth : vocatur (vocabatur Pr Cyp vg arm?) fidelis 
et verus (verax gig : + vocatur vg**4 8b) Tyc Pr Cyp gig vg 
arm®) 4 ; πιστ. kad. κ΄ αληθ. ὃὲ : καλουμενοσ > A 025. O51. I. 
(g5*?). or. 175. 181.242. 314. 617. 1934. 2016. 2057) 20ge 
2037. 2038. 2067 arm**|x. ev dix. κρινει] > Tyc : aequum 
iustumque iudicat Pr | x. πολ. >Tyc bo |. 

12. οἱ Se]+or & : καὶ of Tyc bo | wo A 172. 250. 1957. 
2018. 2019. 2040 al Tyc Pr gig vg 5 arm* 4 bo sa eth : >8& οἷς. 
046. 18 (— 2040). 1. 2037. 2038. 2067 al arm? @ | em. τ᾿ xed. | 
ev τη kepadn 61. 69: in capite gig vg | εχων] et habebat (habens 
Pr : portabat Cyp) Pr Cyp arm? | ονομα (+peya Pr) yeypappevov 
A o25.. 1. 35%. 104. 175. 241. 242. 617. 632"*. 1934. 207: 
2019. 2036. 2037. 2038 al Tyc (Pr) Cyp gig vg 51 arm bo sa: 
ονοματα ( - πολλα arm?) yeypappeva N° 42. 325. 336. 468**. 517. 
620. 1918 arm®-* ; ονοματα yeypappeva (~ 920) καὶ ovopa 
yeypappevov (τα ονοματα yeypappeva arm’) 046. 18 (-35*. 175. 


ΧΙΧ. 18-15.] ΑΠΟΚΑΛΎΨΙΣ ΙΩΑΝΝΟΥ 350 


13. καὶ περιβεβλημένος ἱμάτιον ‘BeBappevov' αἵματι, 
καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ θεοῦ. 


“"Ἵ a 3 > 
14. καὶ Ta στρατεύματα τὰ ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐφ 
ἵπποις λευκοῖς, 
, 
ἐνδεδυμένοι ᾿ βύσσινον λευκὸν} καθαρόν. 


N93 ~ / 3 “a 3 ’ ε ’ 3 a 
15. Kal ἐκ TOD στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, 
ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, 
Ν SN fal > ‘ > ev ὃ lal 
Kal αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, 
καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ 
θεοῦ τοῦ παντοκράτορος. 


325. 468**, 617. 632**. 1934). 250. 2067 al™ 95 arm® | yeyp. 
ο ovd. >N* | o > arm? | αὐτοσ] qui accipit gig :+ over 2026 bo 
eth |. 

i περιβεβλημενοσ] circumdatus est Tyc arm? ° : vestitus 
erat vg : erat coopertus Pr | BeBappevov A 046. 051. 18 ( — 2040). 
I. 2037. 2038. 2067 (s!) arm sa : περιρεραμμενον N* : περιρεραντισ- 
μενον N°° ; ρεραντισμενον 025. 2019 : ερραντισμενον 172. 250. 
2017. 2018. 2040. Similarly Tyc Pr gig Cyp vg s? arm? bo eth 
αιματι] pr ev 175. 218. 242. 250. 314. 617. 1934. 2016. 2017 
κεκληται AN 025. 046. 18 ( -- 35. 175. 617. 620. 1934) al?! vgt ¥ 
arm?:3-¢ (sa) : κεκλη (To ovoua) ἐξ : καλειται 1. 35. 175. 242. 
250. 617. 620. 1934. 1957. 2016. 2019. 2023. 2036. 2037. 2038. 
2067 al Tyc Pr gig vg* © 4 & 4 sl arm# : καλουμενοσ (52) bo | ro 
ov. avt.] aut. To ov. 69 : >bo |. 

14. και! >Tyc | ta στρατ.] το στρατευμα gig bo | ταῦ >61. 
69. 2038 | ταῦ 025. 051. 18 (—325. 468. 617. 620. 920. 2020). 
241. 242. 250. 429. 1957. 2023. 2024 al Tyc Pr vg 52 sa : αὐτου 
2657: >A. 040. 2°61. 69. 94.104. 172) 281. 212: 225. 336: 
468*. 498. 517. 617. 620. 920. 2016. 2018. 2020. 2036. 2037. 
2038 gig 51 (arm) bo eth | ev 7. ovp.] του ovpavov (των ουρανων 
468** 51) 468**. 620 51 (arm) eth : τώ >2040: > bo: tr after 
auvtw gig | ἠκολουθει] ἠκολουθουν O51. I. 2020. 2037. 2038. 2039 | 
ed ἱπποισ (ενφιπποισ 620) λευκοισ AN 025. I. 104. 620. 2019. 2020. 
2037. 2040. 2067 alP : em ἱπποισ λευκοισ 046. 18 (—35*. 620. 
2020. 2040). 250 alP! : εφιπποι πολλοι O51. 35*. 181. 2036. 2038 | 
evdedvpevor] ενδεδυμενοισ N* : ἐνδεδυμενα 632 : εἐνδεδυμενον 920 : 
pr καὶ s! βυσσινον λευκον (λαμπρον 94. 2037 bo) & 025. 046. 
18 ( -- 2040). (1). (94). 250. (2037). 2038 al?! Pr Tyc (gig) (51) 
arm# (bo) (sa) : λευκον βυσσινον (λευκοβυσσινον 2040) A 2040: 
+kat& τ. 456. gig 51 sa : λευκὸν >arm? 3 | λευκ. καθ] ~ 104 52: 
καθ. και deve. arm* : φωτοσ Aevxov (corrupt) eth | καθαρον] 
purpureum gig : >bo |. 

15. αὐτοῦ] avrwy 51 arm? bo | exopeverac| exiebat Pr arm | 
ofera AN 025. 1. 35%. 2019. 2020. 2036. 2037. 2038 al gig vg s! 


360 ΑΠΟΚΑΛΎΨΙΣ IOQANNOY [XIX. 16-18. 


16. Kai ἔχει (2) ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον, 
BACIAEYC ΒΑΟΙΛΕΩΝ ΚΑΙ KYPIOC ΚΥΡΙΩΝ. 

17. Καὶ εἶδον ἕνα ἄγγελον ἑστῶτα ἐν τῷ ἡλίῳ, καὶ ἔκραξεν 
φωνῇ μεγάλῃ λέγων πᾶσι τοῖς ὀρνέοις τοῖς πετομένοις ἐν μεσου- 
ρανήματι Δεῦτε συνάχθητε εἰς τὸ δεῖπνον τὸ μέγα τοῦ θεοῦ, 18. ἵνα 
φάγητε σάρκας βασιλέων καὶ σάρκας χιλιάρχων καὶ σάρκας ἰσχυρῶν 
καὶ σάρκας ἵππων καὶ τῶν καθημένων ἐπ᾽ αὐτῶν, καὶ σάρκας πάντων 

(a) Text adds : ἐπὶ τὸ ἱμάτιον καί. See vol. ii. 137. 


arm bo sa eth: pr διστομοσ 046. 18 ( -- 35*. 2020). 250. 2067 
al?! Tyc Pr s? | ev αὐτὴ] ev avtw 2020 s! : ex eo Pr  παταξη] 
πατάξει & 104. 385. 620: παταξωσιν 51] : παραταξὴ 325. 517 | Ta 
εθνη] pr παντα 498. 2020 gig sa | καιβ >Tyc | πατει] πατησει Pr | 
τ. ov. τ. θυμ. >s! | τ. θυμου (+ καὶ I. 2019. 2036. 2037. 2038. 
2067 alP arm’) placed after owov A 025. 046. 18 (— 2040) al?! 
Tyc vg 52 arm eth : tr after opyyo NS sa : tr before του owov 
2040 : >Pr gig bo | ryo οργησ] pr και 2040: >s? arm* 4: + 
αὐτου 620 | Geov]+ magni Pr |. 

16. xat!] αὐτοσ Tyc | exee A : tem (> Tyc) ro ἱματιον (τα 
ιματια αὐτου Ss! : To μετωπὸν 2040 : +avrov 920 bo sa eth) και 
(>s!) δὲ 025. 046. 18 al™ Tyc Pr gig vg s@-2 arm (bo sa eth) 
emt >® bo sa | TOV μηρον] τουσ μηρουσ 51 arm() | αὐτου > 920 
ονομα γεγραμμ. >arm! | ovoza] pr to 1. 2037 : >gig vg |. 

17, eva A 025.1. 35. 104. 241. 632**. 1957. 2020, 202%: 
2038. 2040. 2041. 2067 al Pr gig vg eth : αλλον δὲ 2019 8! arm* α 
bo sa :+aAXov 172. 250. 2018 : > 046. 18 (-- 35. 632**. 2020. 
2040). 2037 al?! Tyc 52 arm? | expagey AN 025. 18 (—18. 2040) 
al?! Tyc Pr gig vg s arm : ἐκραζεν 046. 18. 181. 2040 : κραζων 
bo [φωνη A 025. 35. 175. 250. 468**. 617. 620. 632**. 1934. 
2020. 2037. 2038. 2040. 2067 al?! Pr gig vg: pr εν 8 046. 18. 
61. 82. 104. 325. 336. 337. 386. 456. 468*. 632*. g20. 1849. 
2004 al Tyc arm*# bo sa | λεγων >35*. 617 | πασι tow ορν.] 
παντα Ta opvea arm? bo | πασι > 2040 s! | τ. mer. ev peo] cael 
Pr | wero. AX 046. 18 (-- 456) al?! : πετωμ. 025. 456 al | 
συναχθητε > O51. 1. 2037. 2038 Pr | ro (τον 91. 110. 385. 452. 
2021. 2041) δειπνον To peya (tr after θεου g20) AX 025. 046. 35. 
(91. 110). 325. 337- (452). 456. 632. (920). 1849. 2004. (2021). 
2040, (2041). 2067 al: τον dev. τον peyav 18. 172. 175. 201. 
242. 250. 314. 336. 386. 468. 617. 620. 1918. 1934. 2016. 2017. 
2018. 2020 | To peya του θ.] του μεγαλου Geov O51. I. 2019. 2023. 
2036. 2037. 2038 arm* ¢ eth | ro peya >gig |. 

18. kat σαρκ. χιλ. > 1. 2023 arm* | capxac® > Tyc | x. τ. 
καθ... . παντων >617 | avtwy 025. 046. 17 (—617). 250. 2037. 
2038. 2067 al?! : avrows & : avrova A 61. 69 | σαρκασϑ] pr rao 18. 
632. 1849 | παντων] aravtwy 046* : των 1934: >1. 2067 s! bo 
τε >I. 314. 2067 | car? AX 025. 17 (—632**. 1849. 2020) alP 


XIX. 19-21.] ΑΠΟΚΑΛΎΨΙΣ IOQANNOY 361 


ἐλευθέρων τε καὶ δούλων καὶ μικρῶν καὶ μεγάλων. το. καὶ εἶδον τὸ 
θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγ- 

μένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ 
μετὰ τοῦ στρατεύματος αὐτοῦ. 20. καὶ ἐπιάσθη τὸ θηρίον, καὶ 
Γμετ᾽ αὐτοῦ! 6 ψευδοπροφήτης ὃ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ὁ μετ᾽ 
ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὶς αὐτοῦ 
προσκυϑοῦντας τὴν εἰκόνα] αὐτοῦ" ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν τῇ εἰκόνι 
λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ. 21. καὶ οἱ λοιποὶ ἀπεκτάν- 
θησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου, τῇ ἐξελθούσῃ ἐκ 

τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν 
σαρκῶν αὑτῶν. 


Tyc Pr gig vg 5 bo: >046. 61. 69. 241. 429. 522. 632**. 1840. 
2020 | μικρων AN 025. I. 172. 175. 242. 250. 617. 1934. 2018. 
2019. 2036. 2037. 2038. 2040. 2067 al™:+7€ 046. 17 (—175. 
617. 1934. 2040) al™ | μεγαλων pr των & 2040 |. 

19. @npiov]+ καὶ τα στρατευματα avrov s! | x. τ. Bac.] tr after 
yne 920 | yno] οικουμενησ 620 | x. τα στρατ.] κατα τα tpar. (sic) 
N* | avrwy δὲ 025. 046. 17 (-- 456}. 6207. g20?. 2040?). 250. 
2037. 2038. 2067 al?! Tyc Pr gig vg s arm! " α bo : αὐτου A 314. 
2016 arm? sa | ovvyypeva] tr after πόλεμον 2040 | τὸν AX 046. 
17 (— 35. 175. 386. 617. 2020. 2040) al?! : > o25. 1. 35. 175. 
250. 314. 386. 617. 2020. 2037. 2038. 2067 al? | trou] + (του) 
λευκου Pr arm bo sa eth | pera? > bo sa eth [τοὺ στρατ.] των 
στρατευμάτων 5 arm |. 

20. καιξ >Pr | per αὐτου (μετα Tovrov 1. 2023*. 2037. 2038) 
o & (1). 35. 69. 432. 1957. 2020. 2023**, 2036. (2037. 2038). 
2041. 2067 (Pr) vg 51 arm**#: οἱ (0 025 arm?) per αὐτου (+ και 
bo) o A (025). 2021 (arm? bo) : οἱ per αὐτου οἱ (>424) 424 
arm! : ὁ per avrov 046. 17 ( -- 35. 2020). 250 al?! gig s? | ψευδ.] 
ψευδοπροφηται 424 arm! | ev ow ἐπλαν. . . . τ. ex. avt.] quibus 
signis seducti erant adorare imaginem bestiae et qui acceperant 
caragma illius Pr | AaBovrac] πλανωντασ 177. 180. 337 τὸ xapaypa] 
Ta xapaypara 456 | trove mpockvy. | οἱ προσκυνουντεσ gig : των προσ- 
κυνουντων 51 | τὴν εἰκονα N* 920. 1918. 2020: τὴ εἰκονι ANS 025. 
17 (—920. 2020). 250. 2037. 2038. 2067 al?! : ro χαραγμα 046 | 
ζωντεσ] και κατεβησαν και 51 : pr καὶ 52 : του ζωντοσ arm! 24; 
ζωντασ bo : >Pr | εβληθησαν)] βληθήσονται 1. 2019. 2020. 2038. 
2067 : εβαλον arm bo sa | οἱ δυο] tr after Pew 920 : avrove 
arm? 5: « : rove δυο bo sa eth : Σ» 456 gig arm | τ. πυρ. τ. xacop. | 
τὴν καιομ. πυρι και bo | tye καιομενησ AN 025 Pr vg : τὴν 
καιομενὴην 046.17 al°™ gig bo | εν ew] ev τω Gew 1. 172. 175. 
617. 2018. 2019. 2023. 2036. 2037. 2038 al: et in sulphur gig : 
και θειου 51 : igne et sulphore Pr (cf bo) |. 

21. poppaa|+avrov 2040 | ermov|+(rov) λευκου Pr eth | ex!] 
amo 920 | opvea| ἐρπετα 617 |. 


ἐν τῇ χειρί 


362 ΑΠΟΚΑΛΎΨΙΣ ΙΩΑΝΝΟΥ [xx. 1-3. 


RESTORED ORDER OF THE TEXT. 
CuapTers XX. 1-3, XXI. 9-XXII. 2, XXII. 14. 15. 17. 
xx. I. Kal εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, 

ἔχοντα τὴν κλεῖν τῆς ἀβύσσου 


καὶ ἅλυσιν μεγάλην [ἐπὶ τὴν χεῖρα] αὐτοῦ. 


αι 4 ‘ , com [ee -“ 
καὶ ἐκράτησεν τὸν δράκοντα, ὃ ὄφις ὁ ἀρχαῖος, 
ὅς ἐστιν διάβολος καὶ ὃ Σατανᾶς, 

4 7” > Xx s μ᾿} 
καὶ ἔδησεν αὐτὸν χίλια ἔτη, 


ae 2 Θ᾿ » ‘ ΕΣ 
3. καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, 
ἣν τ ΑΝ , > , 3 lel 
καὶ ἔκλεισεν Kal ἐσφράγισεν ἐπάνω αὐτοῦ, 
ν ‘ , a» Se 
iva μὴ πλανήσῃ ἔτι τὰ ἔθνη, 
” aA SS » + e 
ἄχρι τελεσθῇ τὰ χίλια ἔτη 


μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον. 


xx. 1. ayyedov] pr αλλον 8° 2017. 2050 Tyc 51 arm! 3: α sa eth : 
+adrov 336. 620. 1918 | ex τ. ovp. >&* | κλειν] κλειδα (-αν 
620). 1. 104. 620. 2037. 2067 al | αλυσιν μεγ.] αλυσεσιν pey. &* : 
αλυσις μεγαλη Tyc : ~ bo sa eth | wey. >Pr | ewe τ. xetpa A 046. 
18 (— 2020). 250. 2037. 2038. 2067 al?! : εν τή χειρι 8 2020 Tyc 
Pr gig vg s arm bo sa eth |. 

2. o οφισ o apxatoa A (s?) : τον οφιν Tov apxatov & 046. 18 
al™" ; serpentem (pr illum Pr: anguem Tyc) antiquum Tyce Pr 
gig vg : τον ἀρχαιον 2036 | oc A 046, 18 al™ : 0 & 2050 | ἐστιν] 
cognominatus est Pr | διαβολοσ A 046. 18 (— 2020. 2050). 250. 
2037. 2038. 2067 arm*: pr o 8 69. 498. 2020. 2036. 2050 arm* 
bo sa|x. 0 car, > 2050 | xa? >bo sa eth | οὗ Ax 046. 35. 
175. 250. 325. 337- 456. 617. 1934. 2020 al™™ : >o51. Τὸ 18. 
386. 620. 632. 920. 1849. 2004. 2037. 2038. 2040. 2067 al | (0) 
σατανασ AN 1. 175. 617. 632**. 2016. 2036. 2037. 2038. 2040. 
(2050) Tyc Pr gig vg s! arm bo: +0 πλανων τὴν οικουμενὴν oAnv 
(> 61. 385) 046. o51. 18 (—175. 617. 632**. 2040. 2050). 250. 
2067 al! s? | χιλ. ern x. εβαλ. avrov >x |. 

8. καὶ. . . αβυσσον >armé eth | exAewev] εδησεν (+ avrov 1) 
1. 181. 2036. 2037. 2038 : εδησεν και εκλεισεν arm* : +70 στομα 
αὐυτὴσ bo sa | εσφραγισεν + σφραγιδὶ eth ἐπάνω avrov| εμμενωσ 
avrov A | πλανηση (-σει &) AN τ. 2036. 2037. 2038. 2040 al : 
πλανα (-n 2050) 046. 18 (— 2040). 250. 2067 al?! | erc] tr after 
εθνη 51: >1. 69. 141 Tyc bo eth | ταὶ] >35 : pr παντα 5} | αχρι 
... em >s! ἀχρι] αχρισ av 2050 | τελεσθη] τελεσθωσι 141. 
241. 486. 2067 | ταῦ > o51. 1. 181. 2036, 2067 | μετα AX 046. 


ΧΧΙ. 9-11.] ΑΠΟΚΑΛΥΎΨΙΣ IQANNOY 363 


xxi. 9. Καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς 

ἑπτὰ φιάλας, f τῶν γεμόντων ἡ τῶν ἑπτὰ πληγῶν τῶν ἐσχάτων, καὶ 
a al 4, “-“ 

ἐλάλησεν μετ᾽ ἐμοῦ λέγων Δεῦρο, δείξω σοι τὴν νύμφην [τὴν γυναῖκα] 
τοῦ ἀρνίου. το. καὶ ἀπήνεγκέν με ἐν πνεύματι ἐπὶ ὄρος μέγα καὶ 
ὑψηλόν, καὶ ἔδειξέν μοι τὴν πόλιν τὴν ἁγίαν ᾿Ιερουσαλὴμ κατα- 
βαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, 11. ἔχουσαν τὴν δόξαν τοῦ 

a « Ἂς ϑ Ὁ ἊΝ 4, ’, ε ΄ 27 
θεοῦ; ὃ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ, ὡς λίθῳ ἰάσπιδι 


18 (-- 35. 175. 617. 1934. 2050) al™ Tyc Pr gig vg’) 51 : pr καὶ 
I. 35. 175. 617. 1934. 2050 al vg” arm bo eth : + δὲ 385. 429 s? | 
δει λυθ. αυτ.] λυθησεται s? : λυσει (ελυσαν arm?) avr. arm} 2 | λυθ. 
aut. A 046. 18 (— 35. 175. 617. 2020) al™ : τ, 35. 1765. 
250. 617. 1957. 2016. 2020. 2023. 2036. 2037. 2038. 2041. 2067 
Pr gig vg | λυθηναι] λυσαι Tyc s! | μικρὸν xpov.] ~ 2050 : pr ere 
bo sa |. 

xxi. 9. εἰσ] 0 πρωτοσ 172. 2018. 2020 | εκ > 1. 172. 205. 
2018. 2020. 2036. 2037. 2038. 2067 | exra? > gig vg | των 
yepovrwy AX* 025. 181. 2036. 2038. 2050 : των γεμουσων N° : tar 
γεμουσασ 1. 104. 2037 (S) : γεμουσασ 046. 18 ( -- 2050). 61. II0. 
385. 1957. 2016. 2023. 2037. 2067 al™ : plenas Pr gig vg : 
ἐχουσασ 2018 | των AN 025. I. 35. 104. 172. 205. 632**. 2018. 
2023. 2037. 2050. 2067 al 5 arm* bo : > 046. 18 (— 35. 205. 
632**. 2050). 250. 2038 al™ | καιξ > bo sa | δευρο] - και vgs 
arm? *:+ να bo sa | τὴν γυναικα (pr καὶ arm}: 5: « :+ Kau 42. 2017) 
placed after νυμφην AN 025. 35. 172. 218. 250. 2018. 2020 
Tyc Pr gig vg s (arm!) bo sa eth : tr after apvov o51. 1. 205. 
2036. 2037. 2038. 2067 al: tr before την wd. 046. 18 (— 35. 
205. 2020). (42). 104. 110. 385. 2016. (2017). 2023 al?! arm¢ |. 

10. αἀπηνεγκεν] ἡνέγκεν 2050 : duxit Pr : tulit gig : sustulit vg 
ev πνευμ. > Pr | exe AX 172. 2018. 2050 : ex 025. 046. 18 alP! 
οροσ] opovo 2020 | καιξ > 205 bo | καιβ > arm? bo sa | μοι] pe 
149. 325. 620. 1934 | woAw AN 025. 046. 18 (—35. 175. 205. 
617) al?! Tyc Pr gig vgs arm! 3: 4 ὍῸ eth :+79v peyaAny ost. 1. 
35. 175. 205. 250. 617. 1957. 2016. 2023. 2036. 2037. 2038. 
2041. 2067 al arm® | την] καὶ O51. I. 35. 175. 205. 250. 617. 
2016. 2036. 2037. 2038 arm? | ex τ. ovp. AN 025. 046. 18 ( -- 18. 
175. 617. 2004) Tyc Pr gig vg 5 arm bo eth : azo τ. ovp. 18. 175. 
218. 250. 617. 2004. 2016. 2017. 2018. 2039 | απο τ. 6. AX 025. 
I. 35. 104. 205. 241. 632**. 1957. 2020. 2023. 2036. 2037. 2038. 
2050. 2067 al Tyc Pr gig vg 51 arm bo eth : εκ τ. 6. 046.18 
(— 35. 205. 386. 632**. 2020. 2050). 250 al?! : >61. 201. 386 |. 

11. exovoay. . . θεου] >A 522 : τὴν φωτιζουσαν αὐτὴν 2050: 
Ἢ εστιν ayia ἡ γεμει δοξησ bo | τ. dofav]+aro & gig : lumen 
claritatis Pr | τ. Geov]+«ac 1. 104. 205 Pr 51 arm! (bo) : - εν 
Ἢ ἢ γυνὴ Tov apyiov ἡ avw Ϊερουσαλημ ὑπὸ Geov κοσμηθησεται Kat 
δοξασθησεται 743. 1075. 2067 : 5» arm*|o φωστηρ avr.] wo 


364 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ΧΧΙ. 12-18. 


κρυσταλλίζοντι. 12. ἔχουσα τεῖχος μέγα καὶ ὑψηλόν, ἔχουσα 
πυλῶνας δώδεκα, καὶ ἐπὶ τοῖς πυλῶσιν ἀγγέλους δώδεκα, καὶ ὀνόματα 
ἐπιγεγραμμένα, ἅ ἐστιν τὰ ὀνόματα τῶν δώδεκα φυλῶν υἱῶν ᾿Ισραήλ᾽ 
13. ἀπὸ ἀνατολῆς πυλῶνες τρεῖς, καὶ ἀπὸ βορρᾶ πυλῶνες τρεῖς, καὶ 


φωσ tho avyno 552: εν αὐτὴ (yo το arm*: + ἣν arm’) φωσ 
arm | ομοιοσ] ἐστιν Pr: >bo arm! | Ad. τιμ.] Avdov (-ὧν arm!) 
τιμιου (των arm?) arm! bo : λιθοισ τιμιοισ arm** : > armé | 
τιμιωτατω] τιμιω gig vg 51 | wo λιθ.]} tr after ιασπιδὶ arm* : >o5T. 
I. 35%. 94. 104. 181. 205. 241. 632**. 2020. 2038. 2050. 2067 
arm? : wo dwo bo | κρυσταλλιζοντι AN 18 (— 18. 337. 617. 
632*. 1934. 2020. 2050) : κρυσταλιζοντι 025. 046. I. 18. 110. 172. 
337- 385. 498. 522. 617. 632*. 1934. 2018. 2020. 2036. 2037. 
2038. 2050 : sicut crystallum (cristallo gig) gig vg : refulgenti 
in modum cristalli Pr : “‘ crystal-seeming (-gleaming arm! : >arm‘) 
and (> arm‘) luminous (living arm* *) ” arm |. 

12. exouca!] εχοντι 8 : ἐχουσαν 172. 2018 Tyc: +7€ 1. 2037. 
2067 : et habebat (-et Pr) Pr vg | υὑψηλον] latum Pr | exovea?] 
ἔχουσαν 104. 172. 2018. 2050 al Tyc : εχοντασ &* : pr Kat 2036. 
2037 : και 2067 bo: o exet Pr : και exxe arm! 2: 2 eth | δωδεκα}] εβ' 
046. 35. 205. 337 | K. ἐπι τ. πυλ. ayy. δωδεκα >A 2050 vef arm! | 
ἐπι τοισ πυλωσιν 025. 046. 18 alfere -™ ; ex. Tove πυλωνασ & 94: 
in portas (+habens gig) Pr gig | ayy.] angulous Pr vg**" : pr 
rove bo | δωδεκαξ 175. 617. 1934. 2020 : dexadvo 18 (—35. 175. 
205. 617. 1934. 2020). 104. 110. 172. 201. 498. 522. 2018. 2023. 
2024 : ιβ΄ κὰ ο46. 35. 205 | ovopata!] + αὐτων Xs! | επιγεγραμμενα) 
γεγραμμενα & gig vg* ὦ ἢ sl: eyyeypappeva (ενγ- 20 50) 94. 2050. 
cf. inscripta vg=& | a ἐστιν. . . Ἰσραὴλ > arm*| a ἐστιν > Pr 
arm? | ra ονοματα As : tr after Ισραηλ 2050 : ονοματα (ονομα bo) 
046. 18 (—35. 205. 2050) al™ gig vg arm* bo: >8 025. 1. 35. 
205. 241. 432. 1918. 1957. 2023. 2036. 2037. 2038. 2041. 2067 
Pr arm? | dwdexa?] ιβ΄ 8 046. 35. 205  νιων AX 046. 18 ( -- 35. 205. 
386. 920. 2050). 250. 2038 al™ : pr τῶν 025. O51. I. 35. 104. 
1957. 2023. 2041. 2050 al arm*: >181. 201. 241. 386. 517. 
920. 2017. 2036. 2037. 2067 51 arm! 2+ | IopayA] pr tov 201. 
205. 386. 2017. 2036. 2067 |. 

18. ανατολησ AN 025. I. 205. 2017. 2020. 2037. 2038. 2050. 
2067 5 : ανατολων 046. 18 (— 205. 2020. 2050). 250 al | καιΐ: 5: ὃ 
> os. 1. 205 arm' 4a Tyc Pr | xai*3 > 2037. 2038. 2067 


βορρα (-pax 2050 : Bopa 920)... vorov.. . δυσμων N° 025. 
046. 18 ( — 386). 250. (2037). 2038. (2067) alfere om" Tyc Pr gig 
vg 5 arm** : Poppa... Boppa. . . vorov x* : Boppa... 
Suopwv . . . vorov (μεσημβριασ 1) A 1: dvopwv.. . Boppa... 
vorov 386. 1957 arm!:*:vorov... Boppa .. . δυσμων 522: 
vorov. . . δυσμων . . . Boppa (bo) : +Kat απο μεσημβριασ πυλω- 


veo τρεισ 2037. 2067 | τρεισ'" 3: 8] γ΄ 046. 35. 337 |- 


XXI. 14-17.} ΑΠΟΚΑΛΎΨΙΣ ΙΩΑΝΝΟΥ 265 


: Fon /, n ~ ΝΥΝ Ἂς A na A Ν Ν 
ἀπὸ νότου πυλῶνες τρεῖς, καὶ ἀπὸ δυσμῶν πυλῶνες τρεῖς. 14. καὶ τὸ 
~ ~ ~ ’ 
τεῖχος τῆς πόλεως ἔχων θεμελίους δώδεκα, καὶ ἐπ᾿ αὐτῶν δώδεκα 
, ~ - - > 
ὀνόματα τῶν δώδεκα ἀποστόλων τοῦ apviov. 15. Kai 6 λαλῶν per 
- “- ‘ 
ἐμοῦ εἶχεν μέτρον κάλαμον χρυσοῦν, ἵνα “μετρήσῃ τὴν πόλιν Kal TOUS 
πυλῶνας αὐτῆς καὶ τὸ τεῖχος αὐτῆς. 16. καὶ ἡ πόλις τετράγωνος 
κεῖται, καὶ τὸ μῆκος αὐτῆς ὅσον καὶ τὸ πλάτος. καὶ ἐμέτρησεν τὴν 
Δ. a / AIS) δέ 1 608 x {ὃ = Ν a ‘ Ν 
πόλιν τῷ καλάμῳ ἐπὶ Γσταδίους! δώδεκα χιλιάδων" τὸ μῆκος καὶ τὸ 
πλάτος καὶ τὸ ὕψος αὐτῆς ἴσα ἐστίν. 17. καὶ ἐμέτρησεν τὸ τεῖχος 


14 to τειχοσ] muri Pr arm! | exwy A 025. 046. 1. 104. 498. 
522. 1849. 2017. 2038 : exov N° 051. 18 (— 1849. 2020. 2050). 
250. 2037. 2067 al! : habens gig vg : εἰχε 2020 arm?: habent Pr: 
ΣῈ 2050 arm!.24 | θεμελ. δωδεκα] ~149. 1948 bo eth : τρειμε- 
λιουσ τρεισ 2050 | dwoexa!] ιβ΄ & 046. 35. 205. 337 | κι ἐπ. auT > 
1*, 104 | ex avtwy] in ipso gig : pr yeypappeva (-ov bo) bo eth | 
δωδεκα ovop. . . . ἀρνιου > 2050 | dwoexa?] ιβ΄ (pr των 35*) 046. 
35**. 205. 337 : dexadvo 93. 94 : > 1*. 104 Pr bo | ονοματα] 
ονομα bo | δωδεκαϑ] ιβ΄ & 046. 35. 325. 337 : > Tyc st arm}? | rov 
apviov]| pr και Tyc Pr: του wov s! |. 

15. και! > 2050 arm‘ | perpoy καλαμον ΑΝ 025. 046. 18 
(-- 2050). 250. 2067 al?! Tyc gig 52 arm‘ : harundinem (auream) 
ad mensuram Pr : perpov καλαμου ὃξ 517. 2016.. 2050 cf men- 
suram harundineam vg : perpov καλαμον s! : μετρον >1. 2036. 
2037. 2038 arm” @ bo eth : καλαμον >arm! | μετρηση] μετρήσει 
046. 104. (2050). 2067 | k. τ. πυλ. avtryo >s! arm? | x. To τειχοσ 
(ra τειχη Pr arm bo eth) αὐτησ (>vg) AN 025. 175. 205. 617. 
632. 1934. 2020. 2050 Pr gig vg s arm bo eth : >046. o51. 18. 
35- 325. 337- 386. 456. 620. 920. 1849. 2004 alP! j. 

16. αὐτησ] tr before τετραγωνοσ & : >arm! | xa? A 2050 Pr 
vg 52 arm**@ bo eth: > 025. 046. 18 (— 2050). 250. 2037. 
2067 al! gig 51 arm! [πλατοσ] + αὐτὴσ 51 arm | tw καλαμω AN 
046. 18 (— 35. 175. 205. 617) : pr ev 025. I. 35. 175. 181. 205. 
250. 617. 2016. 2017. 2036. 2037**. 2038. 2067 : harundine 
(pr de vg) Pr gig vg sa : > bo arm | em] per gig vg: ab Pr | 
σταδιουσ (-ov δ) A (15) 046. 18 ( -- 205). 250 al?! : σταδιων X* 
025. I. 205. 2018. 2036. 2037. 2038. 2067 | dwiexa AN 025. 
2050 : 8 046. τ. 35. 205. 632**. 2018. 2038 : dexadvo 18 ( -- 35. 
205. 632**. 2050). 110. 201. 385. 498. 522. 2016 al™ | χιλιαδων 
AN 025. 35*. 632**. 2020. 2050 Pr gig vg s! bo : pr και 046: 
+8udexa (ιβ΄ 046. 35**). 046. 18 (—35*. 632**. 2020. 2050). 
250 al™ (52) : >arm! | ro μηκοσ] μηκουσ bo sa : pr και 2020 S?: 
Ἕαυτησ 51 arm | πλατοσ] - αὐτὴσ 2050 s! arm? 44 bo sa eth | κ. 
τ. ὑψοσ >arm? | avtno? > 205. 2050 Pr gig arm |. 

17. ἐμετρησεν (ττρισεν 620. 2050) AN 025. 35. 620. 2037. 
2038. 2050. 2067 alP Pr vg" 4 s arm: euerpy On gig vg™*& bo : > 
046. 18 (— 35. 620. 2050). 250 al™ | τειχοσ] χιλοσ N : muros 


σταδίων 


καὶ ot 


366 ΑΠΟΚΑΛΎΨΙΣ TQANNOY [XXI. 18-19. 


αὐτῆς ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν, μέτρον ἀνθρώπου, 6 
ἐστιν ἀγγέλου. 
"δ ὦ ,ὔ “- ’ >; a ” 
18. καὶ ἡ ἐνδώμησις τοῦ τείχους αὐτῆς ἴασπις, 
Ae , , Ν 9 rT eel A ~ 
καὶ ἡ πόλις χρυσίον καθαρὸν ὅμοιον ὑάλῳ καθαρῷ" 
19. [ot] θεμέλιοι τοῦ τείχους τῆς πόλεως παντὶ λίθω τιμίῳ 
κεκοσμημένοι" 


ε / ε cal 4 ε , if ε ’ 
ὃ θεμέλιος ὃ πρῶτος ἴασπις, ὁ δεύτερος σάπφειρος, ὃ τρίτος 
χαλκηδών, 


vg" Δ Υ | exarov τεσσερακ. τεσσ.] ὃ και exatov τεσσεράκοντα A : 
exatov pO N: ppd 046. τ. 18. 35. 104. 325. 337. 456. 632. 920. 
2004. 2020 : nonaginto octo gig | τεσσερακ.] τεσσαράκοντα 025. 
175. 205. 386. 617. 620. 1934 : Gepaxovta (σαρακοντα 2050) 
1849. 2050 | τεσσαρων τεσσαρισ χιλιαδεσ 2050 | πηχων] πήχεων 
ἐξ : σταδίων arm* : >Pr bo | μετρον] μετρω 51: μετρα (placed before 
πήχων 52) 55 bo [ανθρωπου] ovpavov 2050 |. 

18. x. ἡ εἐνδωμ. του τειχ.] in structura murus gig | 7! AX® 025 
Tyc 5 arm! 24: ἣν &* : nv ἡ 046. 18. 250. 2037. 2038. 2067 alPl 
Pr vg bo | ἐνδωμησισ ANX® 498. 2020 : ev δωμασι 8* cf gig : 
ἐνδωσισ 2050 : ἐνδομησισ 025. 046. 051. 18 (—2020. 2050) alP! | 
avtys > 175. 2050 Tyc arm‘ | ἰασπισ] ex lapide iaspidi Pr vg 
(arm* 4) ; pr ws bo : > Tyc | χρυσ. καθ.} χρυσιω καθαρω 2014. 
2034. 2036. 2042 vg: χρυσιου (pr ek Pr) καθαρου Pr s arm} * 4 | 
ὁμοιον] ὁμοία O51. 1. 35. 205. 2036. 2038 Pr : pr καὶ gig | vadw 
AN 025. 046. 18. 175. 337. 456. 617. 920. 1934 : vehw (veArAw 
385- 498) 35. 205. 325. 386. 620. 632. 1849. 2004. 2020. 2050 
al?! | καθαρω >025 | ἡ πολισ χρυσιον. . . καθαρω] civitas aurum 
mundum (purum gig) simile (+et gig) vitro mundo (puro gig) 
Tyc gig : ipsa vero civitas ex (>vg) auro mundo similis vitreo 
(simile vitro vg) mundo Pr vg : ἡ πολισ (+0Ay arm‘) χρυσίου 
καθαρου ομοιον (Or ομοια) vadtw καθαρω s arml-24¢ ; “the city 
was wrought of gold pure like glass pure” bo : ὁομοια ἡ πολισ wo 
No ἡ ποιησισ εστι εν χρυσιω καθαρω eth |. 

19. ot θεμελιοι AX? 025. 046. 18 ( -- 35). 250 al™ Tyc vg sa: 
pr καὶ N* 1. 35. 104. 2018. 2023. 2036. 2037. 2038. 2067 5 arm 
bo eth : pr ubi gig : + autem Pr | τησ πολεωσ]  ὁμοιω 2050 : > 
Pr | παντι λιθ. τιμ.] Omnia ex (ex omni Pr) lapide pretioso Tyc 
Pr: λιθοισ τιμιοισ 51 : παντων AGwv τιμίων arm  τιμιω κεκοσμη- 
μενοι) ““205 | κεκοσμημενοι) -pevw 1849. 2004 : >61. 2050 Tyc 
Pr gig arm | o Oep. . . . ἰιασπισ > arm! | 0 θεμελιοσ] pr και 5] 
arm? eth : +7ov retyovr arm! 24; >gig | πρωτοσ] εἰσ καὶ | 0°] pr 
και % Tyc s! arm? eth | σαπφειροσ)] σαμπφειροσ 2017 : -Ἴροσ O51. 
2020. 2050 : -ἰροσ 025. 046. 2004 Pr vg gig bo: saffyrus Tyc | o*] 
pr καὶ & 51 arm? eth. (Also before οὔ and ver. 20 of? & arm? 
eth add καὶ : s! except ver. 20 0% 9) | τριτοσ] y x (alsod ε΄. .. 


XXI. 50-99.]} ATIOKAAYWI, ΙΏΑΝΝΟΥ 367 


ε , , ε ’, , eg , 

20. ὁ τέταρτος σμάραγδος, 6 πέμπτος σαρδόνυξ, ὃ ἕκτος σάρδιον, 
Φ Τ' ’ εν , em , 
ὁ ἕβδομος χρυσόλιθος, ὃ ὄγδοος βήρυλλος, ὃ ἔνατος τοπάζιον, 
ὁ δέκατος χρυσόπρασος, ὃ ἑνδέκατος ὑάκινθος, ὃ δωδέκατος 

ἀμέθυστος" 

21. καὶ οἱ δώδεκα πυλῶνες δώδεκα μαργαρῖται, 
ἀνὰ εἷς ἕκαστος τῶν πυλώνων ἦν ἐξ ἑνὸς μαργαρίτου" 
καὶ ἡ πλατεῖα τῆς πόλεως χρυσίον καθαρὸν ὡς ὕαλος διαυγής. 


Ἀ A > “ 3 3 ied 
22. καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ, 
ε ἈΝ td ε Ν ε ἊΨ ε Ν 3 A > id 
ὁ yap κύριος, 6 θεὸς ὁ παντοκράτωρ, 6 ναὸς αὐτῆς ἐστίν, 
Ὁ Ss , ε κ A ΄ Sid ὡς 
καὶ τὸ ἀρνίον <7 κιβωτὸς τῆς διαθήκης αὐτῆς >.(a) 


(a) Lacuna restored by means of xi. 19. See vol. ii. 170 sq. 


iB’) | χαλκηδων] χαλκι- (χαλκε- 2020) 046 min™ vg* °: καρχ- 2018, 
2050 vg! & 51 bo : καλιδων s? : sardonius (-icus vg?) Tyc vg? |. 

20. σμαραρδοσ] acpap- 2050 | capdovvé| σαρδωνυξ 149. 1934 
alP ; caddovvé 2024 : σαρδιονυξ (-δινυξ 2050) A 2050 | σαρδιον] 
σαῤδιὸσ I. 35. 104. 205. 2020. 2037. 2038. 2067 alP Pr vg": 
sardinus (-onium Tyc : -inon bo) Tyc vg" bo : capidov (σαρδον 51) 
s | βηρυλλοσ & min?! vg s : βηριλλοσ A 385 (Tyc) Pr gig : βηρυλ- 
λιοσ (τιον 025 : BipvAA- 046 : βηριλλ- 1) 025. 046. O51. 1. 61. 104. 
175. 617. 2016. 2036. 2037. 2038** : βηρυλλησ 2050 : βυρηλλοσ 
(βυριλλ- 2023 bo) 149. 2023 bo | ενατοσ A 046 min?! : ἐννατοσ 
O25. O51. 35*. 205. 241. 242. 385. 522. 632. 2016. 2023. 2037. 
2038. 2050. 2067 al™ : ef’ 8 | τοπαζιον] τοπαδιον N* (53) : τοπαν- 
ζιον (τοπανδιον 51) 025 s! : παζιον 456 : topaxinos Pr : dopation 
bo | χρυσοπρασοσὶ) τὸν A: -ἰοσ δξ : -σσοσ 104 Pr νρ 8 : -woo 42. 
325. 517. 620. 1918 Tyc : -πασοσ (-πασσοσ 498 : παστοσ 61. 141. 
2024). 61. 82. 141. 337. 385, 429*. 456. 498. 522. 1849. 2024: 
chrysoliprassus vg’ ¥ | νακινθοσ] υακινθινον Tyc (bo) : iacinctus 
gig | αμεθυστοσ A 025. 046. 110. 175. 325. 456. 617. 620. 2004. 
2038* al™ ; -wvoo &* : ἀμεθυσοσ N° O51. 18 (— 175. 325. 456. 617. 
2004). 1. 104 al?! : αμυθεσοσ s! |. 

21. οἱ δωδεκα πυλωνεσ] duodecim portas Pr : ideo Tyc | δωδ. 
papy. > Pr | δωδεκαξ >x* 2030 bo | μαργαριται) + εἰσιν vg | ava] 
wa A 2018: pr και 456: pr aos! | εἰσ] - και 025 Tyc vg st: > 
205 των πυλ.. . . papyapitov > bo | τ. πυλ. nv > Pr | πυλωνων] 
πυλων 498. 2020 : +wv N* | ef] pr wo 025. 046. 61. 2036 | πλατ. 
τ. πολ.] plateas eius Pr | χρυσ. καθ.}] ex auro limpido (puro s! 
arm} 2 ¢) Pr 51 arm! ¢ | wo] καὶ o51 Tyc | vadoo (-ov 205) AN 
025. 046. 175. 205. 456. 617 : νελοσ (veAA- 385. 498. 2020) 
min?! | dcavyyo | διαυγεσ 205 |. 

22. vaov οὐκ ειδον] οὐκ evdov vaov bo sa eth | ev αὑτὴ] ev avtw 
149 : >eth | o yap] orto N*: 0 yap ο N° | κυριοσ ο (>N°) θεοσ 
AN 025. 046 min?! Tyc Pr gig vg 52 arm®** bo sa : θεοσ 337. 
1934 eth : κυριοσ 920 55 arm! | of A s? ; αὐτοσ s! : >N 025. 046 


368 ἈΑΠΟΚΑΛΎΨΙΣ LOANNOY [XXI. 23-26. 


Ae , > ΄ Ν a ey 2 EaNSS a ’ σ 
23. καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης ἵνα 
φαίνωσιν αὐτῇ, 
«ε Ν , “- a 9 , 3 ’ 
ἡ γὰρ δόξᾳ τοῦ θεοῦ ἐφώτισεν αὐτήν, 
καὶ ὃ λύχνος αὐτῆς τὸ ἀρνίον. 


24. καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτῆς, 
ἫΝ ε ΄- ΄-Ρθ “~ , Ἂς , > “ ᾽. 3 , 
καὶ of βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν εἰς αὐτήν, 
25. καὶ οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας ἵ νὺξ γὰρ 
οὐκ ἔσται ἐκεῖ ἵ. (α) 


26. καὶ οἴσουσιν τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν εἰς αὐτήν, 
(α) Read καὶ νυκτός. See vol. ii. 173. 


min™ | 0 vaog avr. ἐστιν] tr after apyiov Pr | ἐστιν > 104 | to > 
2050 | αἀρνιον] + ‘the only-begotten son (>2) of God (+is 2) 
altar i holiness” arm!-2 | x. τὸ ἀρνιον] joined with what follows 
046 51}. 

23. πολισ] αὐτὴ 498. 2020 | exer] exe arm bo | ovde] ovre 
2050 : και arn 24 | wa] et Tyc | φαινωσιν] φαινουσιν O51. 2050: 
gawy Pr | avtn Ax* 025. 046. 18 (—35) al?! Pr gig s eth: pr 
ev N° OSI. 35. 1957. 2023. 2037. 2041 al? vg bo sa : αὐτὴν 2018. 
2036. 2067 al? (arm}:?*) | αὐτῇ" y yap AN 025. 35. 175. 205. 617. 
2020. 2050 al Pr gig vg 5 arm! ἃ bo eth: αὐτὴ yap ἡ 046. 18 ( - 35. 
175. 205. 617. 2020. 2050) al™ arm! | θεου] κυριου Pr | εφωτισεν] 
φωτιζει Pr eth : φωτισει Tyc vg" 8: Υ arm* | αὐτησ] avrov καὶ 2037 
: Ἕκαι 2036: +eorw 2021 Tyc gig vg 5] : +yv arm)? |, 

24. εθνη] +rwv σωζομενων 1 | δια τ. φωτοσ] ev τω φωτι 2050 
Tyc vg’ | και οἱ > 2050 | φερουσιν (afferent gig vg bo : con- 
ferent Pr) AN 025. 35. 2020. 2050 Tyc Pr gig vg 5 arm* bo: + 
avtw (avTy 205) 046. 18 ( — 35. 2020. 2050) al?! [τὴν AX 025. 35. 
632**, 2020. 2050: >046. 18 (- 35. 632**. 2020. 2050) al?! | 
δοξαν AN 025. I. 35. 60. 94. 241. 632**. 2020. 2036. 2037. 2038. 
2050. 2067 Pr gig (vg) 51 arm* bo 88 : + καὶ (- τὴν 250) τιμὴν 046. 
18 (—35. 632**. 2020. 2050). 42. 110. 201. 209. 242. 250. 385. 
429. 498. 522. 2016. 2017. 2024. 2039 al™ | avrwy AX 025. 35. 
632**. 2020. 2050 al™ Pr gig (vg 592) arm? sa : των εθνων (> 205) 
046. 18 (-- 35. 632**. 2020. 2050). 250 alP! (bo) : + καὶ τὴν 
τιμὴν ( των εθνων 52) vg s? bo | verses 25, 26 >337 |. 

25. οἱ >205 | οι mA. avr. ] trafter κλεισθωσιν sa eth | ἡμερασ 
ἡμέρα S* : + καὶ νυκτοσ arm? | νυξ yap] και νυξ arm 1" 4 bo | οὐκ 
οὐκετι 205 arm! 2: α [ ἐσται] ἐστιν 617 Tyc arm** : ἣν arm) | 
exec] tr before οὐκ ἐστιν Tyc |. 

26. οισουσιν] ponet Pr : néovaw boo 44 (οιἰσουσιν bot) | rnv? 
> 2050 | dofav] + avrwy bo eth | τιμην] αυτων bo eth | των 
εθνωνἾ] ra εθνη bo eth | εἰσ αὐτὴν (in illa gig: in ea Pr) AX o25. 
35. 205. 632**. 2050 Pr gig vg 5 arm! bo: + va εἰσελθωσιν 046. 
18 (— 35. 205. 632**. 2050) al?! |. 


XXI. 27-XXII. 2.}1 ΑΠΟΚΑΛΎΨΙΣ INANNOY 369 


27. καὶ ov μὴ εἰσέλθῃ εἰς αὐτὴν ἵ πᾶν κοινὸν  (α) καὶ ποιῶν 
βδέλυγμα καὶ ψεύδος, 
> ‘ e ΄ 3 σι , am is m2 ’, 
εἰ μὴ οἱ γεγραμμένοι ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου. 
xxli. 1. Καὶ ἔδειξέν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ὡς κρύσ- 
ταλλον, 
> , 3 ~ 6 f -“ 6 col Ν A > - > 
ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ dpviov 2. ἐν 
μέσω τῆς πλατείας αὐτῆς, 
Ν ~ “~ 9 Lal ee “a 4 ~ 
Kal τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς, 


[ποιοῦν] καρποὺς δώδεκα, 
φ A 9 [2 ὃ ὃ aA 1 Ν Ν 3 a. 
κατὰ μῆνα ἕκαστον ' ἀποδιδοῦν' τὸν καρπὸν αὐτοῦ 
καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν. 
(α) Primitive corruption for πᾶς κοινός. As the rest of the verse (cf. 


xxii. 15) shows, only persons are contemplated : cf. vol. ii. 173 sq. arm* (ὦ 2) 
definitely restore the text. 51" ? are susceptible of either text. 


27. και! > vg? bo | εἰσελθη] ειἰσελθωσιν & : εἰσελθοι 2050 : 
εσται Ss! εἰσ ἄνα, ἐπ αὐτὴν 2050 : in ea Pr gig vg : exe 5] 
arm} 3: | παν κοινον | “anyone corrupt (of evil will arm! 2: ¢)” arm | 
ποιων AX° 61. 94. 2021. 2032. 2050 : ποιουν 025. 046. ost. 1. 
35. 175. 250. 617. 1934- 2037. 2038. 2067 : faciens Tyc Pr vg : 
o ποιων &* 18 (— 35. 175. 617. 1934. 2050). 42. 82. 93. 104. 
110. 141. 201. 241. 336 al?! 5 (arm*) : quod facit gig : οἱ 
ποιουντεσ bo | βδελυγμα)] pr woe δὲ ἢ | και ψευδοσ] vitae Pr | οἱ 
γεγραμμενοι οἱ eyyeypap. 2016. 2050 : ta yeypappeva 51: quorum 
nomina illorum (sua arm?) scripta sunt arm!-? | ev] em bo | τω 
βιβλιω) τη βιβλω 2050 | tye ζωησ > Pr s! | tov αρνιου] του 
ovpavov ὃὲ : του βιβλιου 2050 : illius agni Pr |. 

xxii. 1. ποταμον AN 025. 046. 17 (-- 35. 175. 205. 617. 
1934. 2020) al™ Tyc Pr gig vg s arm 4 bo sa eth : - καθαρον 35. 
104. 175. 205. 209. 218. 242. 250. 506. 617. 1934. 1957. 2016. 
2017. 2020. 2023. 2036. 2037. 2038. 2041. 2067 : pr καθαρον I 
arm® | υδατοσ ζωησ] vdwp ζων arm‘ : ζωντα ὑδατοσ arm* : aquae 
vivae gig vg* “ὦ | Cono >Tyc | λαμπρον] λαμπροσ 2050 : λαμπρου 
gig : candidum Pr eth : pr καθαρον και s! : >141. 2020. 2038 
Tyc | wo] woe 175. 617 | κρυσταλλον] -o0 2050 : -σταλον 632 : 
+xats! | tov! > & | Opovov] στοματοσ 61 |. 

2. ev μεσω] euperw A 2050 : pr και 2050 gig s! : per mediam 
(plateam) Pr | τησ πλατειασ] των πλατειων 51 arm! « : rye πολεωσ 
1934 | και1] ems! : - ἐπι 52 του ποτ.] tr after ἐκειθεν Tyc Pr vg 
51  ἐντευθεν] ενθεν 8* | εκειθ. ξυλ. Congo] > N* : ενθεν Ne [εκειθεν 
A 046. 17 (-- 35. 205. 632**. 2050). 250 al?! gig 52 arm!-¢ bo sa: 
evrevev O51. 1. 35. 205. 632**. 1957. 2018. 2023. 2036. 2037. 
2038. 2050. 2067 s! | EvAov] “trees” arm* | ποιουν & 046. 051. 
17 alfereomn ; πριων A 94 | δωδεκα] ιβ΄ 35. 205. 337. 617 : duo- 
decies gig arm! : + καὶ s! | κατα μηνα (μηναν A) εκαστον αποδιδουν 
i VOL, 11.—24 


~ 
TOLWY 


ἀποδιδούς 


670°. AIIOKAAYWISX IOANNOY = [ XXII. 14-17. 


, ε , Ν Ν a, A 
14. Μακάριοι οἱ πλύνοντες τὰς στολὰς αὐτῶν, 
΄ 4 ς » ’ . σι ee Ν , ~ -~ 
iva ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς, 
καὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν. 


15. ἔξω οἱ κύνες καὶ οἱ φαρμακοί, 
Ν ε ἮΝ Ν ε ~ ‘ « > ΄ 
καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι, 
καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος. 


1]. καὶ τὸ πνεῦμα καὶ ἣ νύμφη λέγουσιν Ἔρχου" 
καὶ 6 ἀκούων εἰπάτω "Epxovu' 
καὶ 6 διψῶν ἐρχέσθω" 
ὃ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν. 


(-διδον 175) Α 175. 250. 617. 2037. 2038. 2067 al 51 ἢ : κατα μηνα 
ἑἐκαστον (εκαστοσ 2020) αποδιδουσ & 35. 2020. 2050 al: κ- μηνα 
(> arm?) eva εκαστον αποδιδουν (-διδοντα 1 : -διδουσ O51. 2038) O51. 
1. 205. 2038. 2067 (arm!*) : x. μ. αποδιδουσ εἐκαστοσ 325. 337. 
456. 620 al s?? : x. μ. αποδιδουσ (-διδουν 386. 632) εκαστον 18. 
386. 632. 1849. 1934. 2004 al: k. p. αποδιδουσ ἐκαστω 046. (141. 
1918) : per singulos menses et (> Pr gig) reddens (reddentes Pr) 
Tyc Pr gig : per menses singulos reddens vg*" : per menses 
singulos (singula vg* * &) reddentia vg* °*& | αποδιδ. τ. καρπ. avr. 
> bo eth | τ. καρπον] τουσ καρπουσ ὃὲ 51 : tov > 1. 18. 61. 141. 
385. 429. 632*. 1849. 2004 | αὐτοῦ] avtwy 2050 arm* : > 205 | 
τ. ξυλ.] τῶν ξυλων δὲ arm* : αὐτου 51 ; + καταγγελλεται 175. 218. 
617. 2016. 2017 | των] Σ δὲ : ‘the eyes of the” bo |. 

14. πλυνοντεσ (-αντεσ 104. 2050) tao στολασ autwy (+in 
sanguine agni vg?) AX 104. 2020. 2050 (Pr) vg sa eth : ποιουντεσ 
τασ εντολασ αὐτου (εμου 2067) 046. 17 ( -- 2020. 2050). 250. 
2037. 2038. 2067 al?! gig Cyp 5 arm()-4< bo : (qui) servant 
mandata haec Tyc | wa > s! arm! | eorac] tr after avrwv? bo sa | 
avtwv?|+ ua δὲ ἡ εξουσια N* | τοισ πυλ.] τω πυλωνι 51 bo : + ov μὴ 
2050 | εισελθωσιν] εἰσελευσονται 51 armé bo | eo τὴν woAw |+ τὴν 
αγιαν Pr : τήσ πολεωσ (+ Tov θεου arm!) arm? @ |. 

15. εξω. . . happaxor] tr after ειδωλολατραι 51 | εξω] + de (και 
51) 51 bo sa : foris autem remanebunt Pr arm! : “and there shall 
go forth” arm*«@ eth | κυνεσ] κοινοι 5] | oc φαρμακοι] malefici Pr | 
και > Tyc | oo > 175. 1934 | eeSwAodarpac]+venefici Pr : + 
“adulterers” arm! | rao AN 046. 17 (—175. 205. 617. 632**. 
1934. 2020. 2050) al™ :+0 I. 104. 175. 205. 250. 429%. 617. 
632**, 1934. 2016. 2017. 2020. 2032. 2036. 2037. 2038. 2050. 2067 
al™ ; παντεσ οἱ 94 arm bo eth | φιλων και ποίων A 046. 17 ( -- 175. 
617. 1934). 2037. 2038. 2067 al?! Tyc Pr vg 50). 3 ; ποιων και 
(+0 2018, 2032) φιλων N OI. 175. 218. 242. 250. 424. 617. 664. 
1934. 2016. 2017. 2018 gig : ποιουντεσ armé bo : φιλουντεσ arm? : 
φιλουντεσ ποιειν eth |. 

17. και! > Tyc | τὸ Σ" δὲ bo | rvevxpa]+ayv arm? eth | ἡ 


XX. 4. ΑΠΟΚΑΛΎΨΙΣ IQANNOY 371 


CHAPTER XX. 4-15. 


4° Kai «εἶδον! τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν pap- 
τυρίαν ᾿Ιησοῦ (a) 
ἃ καὶ διὰ τὸν λόγον τοῦ θεοῦ, 
© καὶ [οἵτινες] οὐ προσεκύνησαν τὸ θηρίον 
οὐδὲ τὴν εἰκόνα αὐτοῦ, 


Ἂ, 3 ” Ν , “4 Ν , 
& καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον 
μ΄ καὶ ἐπὶ τὴν χεῖρα αὐτῶν, 


8. καὶ εἶδον θρόνους καὶ ἐκάθισαν ἐπ᾽ αὐτούς, 
’ “-“ 
b καὶ κρίμα ἐδόθη αὐτοῖς. 


(a) I have restored 45" to their original place after 4%, See vol. ii 
182 sq. 


> | λεγουσιν] eXeyov 051. 35 | epxov! > arm! | καὶ o axovwy 
. +. ἔρχου > arm? eth | οἱ >18 | o axovwy ] qui vidit gig : pr 
his Pr | epxov xac? > Pr | xact > arm! | 0? > 456 | ἐερχεσθω] + 
et bibat Pr|o θελων] pr καὶ 209. 218. 2050 52 arm* sa: > 
gig 51 | λαβετω] AaBew Tyc s? arme : pr καὶ s? | ζωησ] pr ry 
2050 |. 

τ 45: καὶ ειἰδον (2050) Cyp : και AN 046. 18 ( -- 2050) alo™ 
Tyc Pr gig vg 5 arm : περι bo eth | τ. πεπελεκισμενων] -κιμενων 
175 : -Knpevwv 201. 386 : τ. πεπολεμημενων A : occisorum Pr gig 
Cyp : decollatorum vg : tao πεπελεκισμενασ 51  κ. οιτινεσἾ εἰ τινεσ 
ow & cf et si qui Pr gig : “they are those who” arml-2« | 
προσεκυνησαν)] προσεκυνουν 386 | to (τω 920) θηριον AN 046. 18 ' 
(—18. 35. 175. 337- 617. 620. 2040) al?! : τω (το 620) Onpw 1. 
18. 35. 175. 250. 337. 617. 620. 1957. 2017. 2023. 2037. 2038. 
2039. 2040. 2067 al | ovde] ovre O51. I. 35. 175. 250. 617. 2037. 
2038. 2067 alP™ | τὴν ekova AN 046. 18 (—620. 2040. 2050). 1. 
250. 2037*. 2038 Δ]Ρ' : rn εἰκονι 104. 620. 1957. 2023. 2037%*. 
2067 al | ελάβον] eAaBe 18 | χαραγμα]- του θηριου 2040 : +eius 
vg | To perwrov AX 046. 18 (— 386. 620. 2050) Pr gig arm bo: 
των μετωπὼν 104. 181. 201. 336. 386. 620. 1918. 2036. 2037. 
2050. 2067 vg: Ἑαυτων I. 35. 1957. 2023. 2036. 2037. 2038 sl 
arm bo sa eth | em? >2040 | τ. χειρα] τασ χειρασ 386 vg 51 : τὴν 
δεξιαν χειρα arml: 4 |. 

45. Ὁ εκαθισαν] sedentes Pr arm! | x. εκαθισαν] (row) καθισασι 
bo | τ ἐπάνω 1934 | αὐτουσ] αὐτοισ 2050 | xa? > arm) 5 bo | 
κριμα εδοθ.] ~ 386 |. 


372 ΑΠΟΚΑΛΎΨΙΣ IOANNOY (xx. 4-6. 


4. καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη. (2) 
5°. αὕτη ἡ ἀνάστασις ἡ πρώτη. 
6. Μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ. 
ἐπὶ τούτων ὃ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, 
ἀλλ᾽ ἔσονται ἱερεῖς τοῦ θεοῦ καὶ τοῦ χριστοῦ, 
καὶ βασιλεύσουσιν μετ᾽ αὐτοῦ [τὰ] χίλια ἔτη. 

(a) Text adds 5*: οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη 
—unobjectionable as far as diction is concerned but rejected as a gloss on the 
following grounds advanced by Mr. Marsh. (1) It is prosaic and made up of 
words borrowed from 4! 3* or 7*. (2) If it were original we should expect it 
to be introduced either by καί used adversatively or δέ as in 218. The 
asyndetic construction in 19” is not parallel, for there the thought of the preced- 
ing sentences is simply developed further. (3) It spoils the metre. (4) 5° 
follows more naturally a positive than a negative statement. 


4, x. εἴησαν x. ἐβασιλ. ovo ἐἰλευσαν (sic) 2050 | x. εζησαν x. 
>Pr | καὶ} hi omnes Tyc : οἱ s! : ovroe (+ εἰσιν οἱ arm!) arm! ? 
eth : > bo sa | εζησαν] εζητησαν 920 : ζησουσιν arm}: eth : 
Ἔ μετ αὐτου bo | εβασιλευσαν] βασιλευσουσιν (-ουσιν arm*) arm? 4 
eth | rov > 1. 2017. 2038. 2067 | τ. χριστου] Iesu Pr | χιλια ery 
AN I. 35. 175. 181. 250. 424. 617. 1957. 2017. 2023. 2036. 
2037. 2038. 2041. 2050. 2067 s! arm®*+¢ bo : pr ra 046. 18 
(-- 35. 175. 617. 2050) al?! s? : >arm!? |. 

δ. ot λοιποι. . . xed. ern A 046. 35. 175™8. 250. (617). 632. 
1934. 2020. 2037. 2038. 2040. 2050. 2067 al? Pr gig vg (arm) bo 
sa: > 818 (-- 35. 175**. 617. 632. 2020. 2040. 2050). 61. 69. 104. 
110. 385 al™ ς | oc λοιποι A Pr gig vg : pr καὶ 046. I. 35. 175**. 
181. 250. 336. 617. 632. 1934. 2016. 2020. 2023. 2037. 2038. 
2040. 2050. 2067 arm* bo (sa) eth : καὶ pera ravra arm}? ¢ | 
των νεκρων] pr ex arm): avrwy Pr | νεκρων A 35. 1934. 2020. 
2040. 2050 al gig vg arm* bo sa eth : avOpwrwv 046. 175. 250. 
424. 617. 2017 | εζησαν] ανεστησαν 1. 250 : ζήσεται (-ονται arm’) 
arm | τελεσθη] τελεσθηναι 2020 : τελεσθωσι 2036. 2037 | avry] pr 
ort 104. 336. 620. 1918 : pr και 51 eth : haec est itaque Tyc |. 

6. μακαριοσ] pr καὶ 18. 632*, 1849. 2004 | x. αγιοσ] x. o 
αγιοσ 2050 : > 61. 69 | & τὴ αναστασει]-Ἐταυτη Pr: + αὐτου 
920 | ext] pr ore 2050 arm* : pr καὶ 51 arm? | τουτων] rovrov 
(-rw 69) 61. 69. 385. 2036 Tyc | o δευτ. θαν.} o θαν. o δευτ. 1. 
2023. 2036. 2037. 2038 | αλλ] αλλα & | του θεου x. του χριστου] 
pr καὶ & : τω θεω x. Tw χριστω 2020 5} : του Ιησου χριστου (θεου k. 
του κυρ. ino. χριστ. arm}: 25 4) arm | βασιλευσουσιν & 046. 18 alo 
Tyc Pr gig vg 5 arm bo sa: βασιλευουσιν A | per αὐτου AX 046. 
35. 15. 617. 632**. g20. 2020. 2040. 2050 Tyc Pr gig vg s arm 
bo eth : pera ταυτα 18 ( -- 35. 175. 617. 632**. g20. 2020. 2040. 
2050). 82. 110. 141. 201. 242. 336. 498. 1918 | τ. χιλ. ery >arm! | 
τα 8 046. 61. 69. 94. 241. 386. (632**). 920. 2020: >A O51. 
18 (— 386. 632**. g20. 2020). 250. 2037. 2038. 2067 al?! 
arm?® 4 ¢ |, 


XX. 7-10.] ATIOKAAYWIS IDANNOY 373 


7. Kai ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται 6 Σατανᾶς ἐκ τῆς 
“ 3 “Δ Ν > , A A ΝΜ ‘ > -“ 
φυλακῆς αὐτοῦ, 8. καὶ ἐξελεύσεται πλανῆσαι τὰ ἔθνη τὰ ἐν ταῖς 
τέσσαρσι γωνίαις τῆς γῆς, τὸν Γὼγ καὶ Μαγώγ, συναγαγεῖν αὐτοὺς 
εἰς τὸν πόλεμον, ὧν 6 ἀριθμὸς αὐτῶν ὡς ἡ ἄμμος τῆς θαλάσσης. 
9. καὶ ἀνέβησαν ἐπὶ τὸ πλάτος τῆς γῆς, καὶ ἐκύκλευσαν τὴν παρεμ- 
βολὴν τῶν ἁγίων καὶ τὴν πόλιν τὴν ἠγαπημένην. καὶ κατέβη πῦρ ἀπὸ τοῦ 
ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν αὐτούς. το. καὶ ὁ διάβολος 6 θεοῦ 
~ 3 A > , > Ν , ~ 4 ‘ ’ σ ‘ 
πλανῶν αὐτοὺς ἐβλήθη εἰς τὴν λίμνην τοῦ πυρὸς καὶ θείου, ὅπου Kai 


7. οταν τελεσθη (οτε ετελεσθησαν 1 : ore ετελεσθη 51) AX 35. 
175. 250. 617. 2020. 2037. 2038. 2040. 2050. 2067 al Tyc Pr 
gig vg 5 arm? bo sa eth: pera 046. 18 ( -- 35.175. 617. 2020. 2040. 
2050). 61. 69. 104. 385 alP! arm! 2-4 | avrov >arm!-2 α bo eth |. 

8. εξελευσεται >bo | πλανησαι] και πλανήσει (+ Tove SovAove 
και bo) vg arm? bo | ra εθνη A 046. 18 (— 386) Tyc Pr gig vg 
s? arm? 4 (bo) eth: pr παντα τὲ 2036 s! (arm! 2) : τα > 386 | ra? 
A 046. 18 (— 149). 250. 2037. 2038. 2067 al?! Tyc Pr gig vg s? 
arm‘ : >N 61. 69. 149. 172. 2018 s! bo sa | ταῦσ > 1. 69. 432 | 
τεσσαρσι] τετρασι καὶ : τεσσαρα 617 | τ. γησ > &* | Tov! ΑΝ 046. 
18 al™ : >x* bo 58 [τ΄ Γωγ «x. M. συναγ. avr.] “ Gog and 
Magog shall be gathered” bo eth | Maywy AN* 1. 1934. 2036. 
2037. 2050 bo sa: pr τον &° 046. 18 ( -- 1934. 2050). 250. 2067 
al?! | cwayayev A 046. 18 (- 35. 175. 617). 250. 2067 al?! 53 
arm}-?-¢ sa : pr καὶ δὲ O51. 35. 175. 617. 2016. 2017. 2036 5} 
arm‘ : και συναγει 181 : et congregabit (-avit gig : trahet Pr) Pr 
gig vg | rov? AX 046. 18 (—175. 617) alP!: >osr. 1. 175. 250. 
617. 2023. 2036. 2037. 2038. 2067 | wy > 2050 | avrwy AN 046. 
18 (— 35. 175. 617. 1934. 2020) al?! (5) arm! ?« ; > 1. 35. 175. 
242. 250. 617. 1934. 2020. 2023. 2036. 2037. 2038. 2067 Pr gig 
vg arm# | wo ἡ] wo'et 42. 82. 104. 201. 325. 385. 386. 456. 408. 
620. 632. 920. 1918. 1934 |. 

9. και aveByoav] >61. 69 : +diabolus et populus eius Tyc | 
mAaroo | altitudinem Tyc gig | εκυκλευσαν A 046. 18 ( -- 35*. 175. 
337- 617. 620. 1934. 2020. 2050). 82. 110. 385. 2023 al™; 
εκυκλωσαν ὃὲ O51. I. 35*. 104. 175. 250. 337. 617. 620. 1934. 
2016. 2020. 2037. 2038. 2050. 2067 | τ. παρεμβ. τ. αγ.] + και 
τὴν πολιν των aywv 046. 498 : τὴν πολιν τὴσ παρεμβολὴσ των 
αγιων s! τ. ηγαπημενην]) dilectorum Tyc : τὴν καινὴν bo : τὴν 
αγιαν eth | xareBy] ascendit gig | πυρ΄. .. εἰσ τ. λιμνὴν > R* | 
ex] απὸ O5T. I. 35. 93. 205. 620. 2038 | εκ τ. ovp. A 94. 181. 2036. 
2037 Pr : pr amo (εκ O51. I. 35. 93. 205. 2038) του (> 35. 2038) 
θεου N° 025. O51. I. 35. 93. 104. 205. 2037. 2040. 2050 al vg s? 
arm* : + azo του θεου 046. 19 ( — 35. 205. 2040. 2050). 250. 2067. 
al?! Tyc gig s arm!-2 ¢ bo sa eth |. 

10. και θειου A 025. 046. 19 ( — 325. 620. 632**. 2040. 2050). 
1 al sa : και (> 620) του θειου & 42. 94. 104. 172. 218. 241. 250. 


374 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ΧΧ. 11-12. 


τὸ θηρίον καὶ ὁ ψευδοπροφήτης, καὶ βασανισθήσονται ἡμέρας καὶ 
νυκτὸς εἰς τοὺς αἰῶνας τῶν αἰώνων. 


11. Καὶ εἶδον θρόνον μέγαν λευκὸν καὶ τὸν καθήμενον ἐπ᾽ 
t αὐτοῦ, ἡ (a) 
οὗ ἀπὸ [τοῦ] (ὁ) προσώπου ἔφυγεν ἡ γῆ καὶ ὁ οὐρανός, 
καὶ τόπος οὐχ εὑρέθη αὐτοῖς. 


Ά, A A ‘ li ‘ A 4 ε ~ 
12. καὶ εἶδον τοὺς νεκροὺς τοὺς μεγάλους καὶ τοὺς μικροὺς ἑστῶτας 
ἐνώπιον τοῦ θρόνου, 
καὶ βιβλία ἠνοίχθησαν, καὶ ἄλλο βιβλίον ἠνοίχθη ὅ ἐστιν 
τῆς ζωῆς, 
\ 3 ig e \ 3 “~ Ys > - ri 
καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις 
[κατὰ τὰ ἔργα αὐτῶν]. 
(α) Wrong construction due to editor. 
(4) An interpolation by the editor (?); cf. vi. 16, xii. 14. 


325. 336. 632**. 1918. 2017. 2018. 2023. 2036. 2037. 2040. 
2067 al : την καιομενην πυρι (θειω bo) 2050 bo : >2038 | καιβ A 
025. 046, 19 (— 205. 2050). 250. 2037 al?! Tyc Pr gig vg 52: > 
NI. 205. 1957. 2050 51 arm!” bo sa eth | και] +orov®: > 
620 | o Wevdorpod.| + εβληθησαν 2050 : οἱ ψευδοπροφηται Tyc 
arm! | βασανισθησονται] + exer 2050 | εἰσ. τ. αἰων. τ. αἰων. > 1. 
181. 2038 arm? | των αἰωνων > 241. 336**. 2067 |. 

11. θρονον peyav] ~bo sa | μεγαν] peya 2050 | μεγαν (- και 
2050 Pr arm!-* eth) λευκον AN 025. 046. 19 (— 18. 175. 205. 
237. 617. 2020) al Pr gig vg 5 arm’* bo sa eth : ~1. 175. 205. 
250. 617. 2020. 2037. 2038. 2067 arm* : peyav >18. 337 | ex] 
eravw & 2020 5 bo sa | avrov AN I. 2020. 2040 : avTov 025. 
046. 19 (— 2020. 2040). 250. 2037 al?! : avrw 218. 2018. 2038. 
2067 | του AX 025. 2040. 2050 : >046. 19 (— 2040. 2050) al?! | 
προσωπου] +avrov 2040 s arm? | ἢ yn και o (> 2050) ovp. AX 
025. 046. 19 (— 35) al?! gig vg s bo sa: 0 oup. κι ἡ yn 35- 60. 432. 
1957. 2023. 2041 Pr arm eth | avrow] eorum Pr bo: ab eis vg : 
in illis gig |. 

12. μεγαλ. . . . μικρουσ] ~ 046. 91. 175. 242. 250. 506. 617. 
1934. 2016. 2017 bo | τ. (και ἐξ) pey. K. τ. μικρ. (τ. μικρ. K. τ. 
pey.) placed before eorwrac AX 025. 046. 35. 205. 632**. 2020. 
2037. 2038. 2050. 2067 al™ Tyc gig vg 5 arm* α bo sa eth : placed 
after ἐστωτασ QI. 175. 242. 250. 506. 617. 1934. 2016. 2017: 
placed before τουσ νεκρουσ 104. 620: >1. 18. 82. 93. 110. 201. - 
325. 337. 385. 386. 429. 452. 456. 498. 517. 522. 632%. 920. 
1849. 2004. 2024. 2039 | ἐστωτασ ενωπ. τ. Op. > Prarm? | ἐστωτασ 
> 61. 69. 82. 429 | ενωπιον] ex ἐξ" : ενωπίον ere N° | θρονου] θεου 
I. 2037. 2067 al | βιβλια] βιβλοι 2050 : βιβλιον 386 | yvorxGnoav 
«νον ἡνοιχθὴ] vewxOn N* : ηνεωχθη Kat αλλο βιβλιον yvewxGy BF | 
ἡνοιχθησαν Ao2z5. 046.1. 61. 69.172. 175.218.242. 250. 1934. 2016. 


XX. 13-14. | ΑΠΟΚΑΛΎΨΙΣ IQANNOY 375 


13. καὶ ἔδωκεν { ἡ θάλασσα ἴ (a) τοὺς νεκροὺς τοὺς ἐν 7 aity,T (2) 
καὶ ὃ θάνατος καὶ 6 ᾷδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς, 
καὶ ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν. 


14. καὶ ὃ θάνατος καὶ ὁ adns ἐβλήθησαν εἰς τὴν λίμνην τοῦ 
πυρός, (δ) 

(a) The text has been tampered with here. The abode of righteous souls 
should occur instead of ‘‘the sea.” Probably of θησαυροί or ai moval (John 
xiv. 2) or ὁ παράδεισος (Luke xxiii. 43) stood originally in the text. See 
vol. ii. 194-198. 

(ὁ) + οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ wvpds—a marginal gloss 
drawn from xxi. 8f., where it is full of meaning, but nonsensical here. 


2017. 2018 : ηνεωχθησαν (ανεωχθησαν 35. 432. 1957. 2020. 2023). 
35- 104. 205. 432. 617. 632**. 1957. 2020. 2023. 2037. 2038. 2050: 
avotynoav 2067 : aperti sunt Tyc Pr gig vg 5 arm bo : ηνοιξαν (-ev 
42. 325. 336. 517. 620. 1918) 18 (—35. 175. 205. 617. 632**. 
1934. 2020. 2050). 82. 110. 141. 201. 385. 429. 452. 498. 522. 
2021. 2024 sa eth | x. αλλο βιβλ. ἠνοιχθη > 1 arm? | ηνοιχθὴ A 
025. 35. 141. 172. 385. 2018. 2036. 2037 : yvoryn 2067 : nvewxOy 
(ανεωχθη 432. 498. 2020. 2023. 2041) δὲ 046. 19 ( -- 35). 250. 
432. 498. 2016. 2023. 2038 | ζωησ] κρισεωσ 5} : + unius cuiusque 
_ Tye Pr εν roe βιβλοισ] ev ταισ βιβλοισ & : librorum Pr : em του 
βιβλιου bo eth : >arm¢ |. 

18. >arm! | rove ev αὐτὴ. . . νεκρουσϑ >2020 | τ. νεκρουσ τ. 
ev αὐτὴ AN 025. 046. 18 (—35. 205. 2020). 250 al?! Pr gig vgs 
bo sa eth : rove ev αὐτὴ (αυτοισ 1) vexpove O51. 1. 35. 205. 2023. 
2037. 2038. 2041. 2069 : mortuos suos Tyc arm* | x. 0 fav... . 
αὐτῶν > 141. 1957 arm? 4 | καὶ οἱ >205 | οἱ >325. 620 | edwxay 
ἐξ 025. 046. 18 (—1934. 2020) alfereom™ Tyc Pr gig vg 5 bo sa 
eth : edwxey A 82. 242. 1934 : >arm®? | τ. vexpovo τουσ (τοισ 046) 
ev αὐτοισ AX 025. 046. 18 (-- 35. 205). 250. 2037 al? vgs : 
Tove εν αντοισ νεκρουσ O51. I. 35. 205. 2023. 2038. 2067 eth: 
mortuos 5105 Tyc arm? : mortuos quos in se habebant Pr : mortuos 
suos qui in ipsis erant gig | ἐκριθησαν] κατεκριθησαν τὲ : εκριθη s? | 
exagtoo] +avrwv 51 : > bo | avrwy AN 35. 205. 325. 386. 620. 
1934. 2020. 2050 vg 5 arm bo: αὐτου 046. 18. 61. 69. 104. 175. 
250. 337- 456. 632. g20. 1849. 2004. 2067 sa |. 

14. οἱ > 149 | dav. . . . adyo] ~gig vg eth | του πυροσ] > 
Tyc : + τὴν καιομενὴν ev θειω bo : + τὴν γεμουσαν θειου eth | 
ουτοσ] pr kat ἐξ | ovrog o Gav. . . . (ver. 15) πυροσ > 2050 arm? 
| ovrog . . . ἡ λιμνὴ τ. πυροσ > 1. 94. 149. 201. 205. 452. 2016. 
2021. 2038 Prarm!-¢ bo | ovroo. . . ἐστιν > 498 | 0 Gav. o δευτ] 
o δευτεροσ θανατοσ & 2020 : o Gav. δευτεροσ 2036, 2037 | ἐστιν 
placed after Sevrepoo A (δ) 025. 046. 18 (— 149. 205. 2050). 61. 
69. 110. 172. 250. 2018. 2036. 2037 vg s*: after ovroo 60. 432. 


376 ΑΠΟΚΑΛΎΨΙΣ ΙΩΑΝΝΟΥ [XX. 15-XXI. 5. 


15. καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος 
ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός. 


1957. 2023. 2041 gig 51 arm‘ : after θανατοσ 2067 : >104 | 9 
λιμνὴ τ. πυροσ >s! arm |, 

15. καὶ > 325 | evpeOn] ευρεθησεται R* arm! | τη βιβλω AX 
025. 35. 104. 205. 2020. 2023. 2036. 2038. 2067 al: τω βιβλιω 
046. 18 ( — 35. 205. 2020. 2050). 1. 250 alP! | 


RESTORED ORDER OF THE TEXT. 


Cuapters XXI. 5% 44. 5> [6°]. τ- 45:5, XXII. 3-5, XXI. 
65, 6-8, XXII. 6. 7. 18% [18-19]. 16. 13. 12. 10 [11]. 8. 9. 
20. 21. See vol. ii. 144-154. 


xxi. 5%, Kai εἶπεν 6 καθήμενος ἐπὶ | τῷ θρόνῳ (a) 
43. Τὰ πρῶτα ἀπῆλθαν' 
5». ἰδοὺ καινὰ ποιῶ πάντα (4). 
(a) Wrong construction due to editor. 
(4) The text contains the following intrusion: 6". καὶ εἶπέν μοι Téyovav. 


See vol. ii. 203 sq. xxi. 5° should be read immediately before xxi. 6°. 
Hence correct note in Commentary. 


5*, και >18. 82. 201. 325. 33]. 385. 386. 456. 498. 632**. 
920. 1849. 2004. 2021. 2024. 2039 | εἰπεν] ait gig : + μοι 5] 
arm® * bo | 0 καθ. et τ. θρον. > 2050 | επι] ev 172. 2018. 2036. 
2037 | τω θρονω] του Opovov 1. 205. 920, 2023. 2038 al |. 

4%, ra A 025. 051. 2038 arm! : pr ort (&) 046. 18 alfere omm Pr 
gig vg 52 arm! 5: bo sa eth : + yap 2036 | ra πρωτα] ta προβατα 
ΜῈ: ravTa 2050 : ἐπὶ τα προσωπα avTno Kat 5} : >arm!? | απηλθαν 
A : amndOov 025. 1. 18. 35. 104. 205. 920. 2037. 2038. 2067 al: 
αἀπηλθεν & 046. 18 ( — 18. 35. 205. 920). 250 al™ arm: 3). « ; + καὶ 
(> bo) Wov παντα ποιηθησονται Kawa (x. ἐποιήθησαν 7. eth) bo eth |. 

5». wou] pr καὶ A: Ἐιδου 2021 | Kawa (κενα &) row παντα 
AR® 025. 172. 205. 432. 1957. 2018, 2020. 2023. 2041. 2050 Pr 
gig vg 51 : καινοποιω παντὰ O51. 35. 2036. 2038 : παντα καινα mow 
046. 18 (—205. 2020. 2050), 250 alP! s? : Kawa παντὰα row 1. 
2037. 2067 : ποιήσω (ποιω eth) παντα καινα bo sa eth |. 

6°. For text of this line see p. 379, line 5. «. λέγει > arm? | 
Neyer (ειπεν Tyc vgt s bo) A 046. 18. 325. 337. 386. 456. 620. 
632*. 1849. 2004 Tyc Pr gig vg °&™ arm™*2 : +o & 025. 
OSI. 1. 35. 175. 205. 250. 617. 632**. 920. 1934. 2020. 2037. 
2038. 2050. 2067 al?! ygl-f¥ sl bo eth arm! | ypayov on] ~ 
205: >Pr | om >o5t. 386. 1849 51 arm™* « | πιστοι x, ἀληθινοι 


ΧΧΙ.1-.8. ΑΠΟΚΑΛΎΨΙΣ IQANNOY 377 


Ν ΕΣ > Ν Ν ‘\ fol , 
1. Καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν" 
ὃ γὰρ πρῶτος οὐρανὸς καὶ ἣ πρώτη γῇ ἀπῆλθαν, 
καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι. 


‘ Ν ᾽ὔ Ν ε , > x ἜΣ 
2. καὶ τὴν πόλιν τὴν ἁγίαν ᾿Ιερουσαλὴμ. καινὴν εἶδον 
καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, 
Δ - 
ἡτοιμασμένην ws νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς. 


4. καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσης 


? δ νὰ Ν Lal A ‘ wn“ > , 
Ἰδοὺ ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν ἀνθρώπων, 
καὶ σκηνώσει μετ᾽ αὐτῶν, 
Ν 3 Ν, ‘ 3 a 
καὶ avtot λαὸς (4) αὐτοῦ ἔσονται, λαοί 
καὶ αὐτὸς ¢ [ὃ θεὸς μετ᾽ αὐτῶν] ἔσται αὐτῶν θεός F. (6) 

(a) In the New Jerusalem God has only one λαός. Before the final 
judgment our author might have said that God had many λαοί. Hence λαοί 
(Ax and a few cursives) is a corruption. Otherwise if λαοί is the older reading, 
then it arose through a misunderstanding of the editor, and λαός (025. 046 
and Versions) is a right emendation of the text. 

(ὁ) Read: αὐτῶν θεὸς ἔσται or ἔσται θεὸς αὐτῶν. See vol. ii. 207 sq. ὁ 
θεὸς μετ᾽ αὐτῶν (= xDY) seems to have originated in an excellent marginal 
gloss on 3°°°, but in 3° it is wholly irrelevant and against the parallelism. 


A® 046. 18 (— 35. 175. 205. 617) al™ Tyc (Pr vg) gig 5 arml-24 
bo sa eth : ~025. 1. 35. 175. 205. 250. 617. 2037. 2038. 2067 
arm® | mor. x. αληθ. (αληθ. x. miot.)|+7ov Geov 046. 18 (- 35. 
205. 2020. 2050) al™ s? | εἰσιν] tr before καὶ αληθινοι Pr vg: + 
tov θεου 175. 250. 617 |. 

6*. εἰπεν] λεγει δὲ arm | yeyovay (-ασιν 2020) A 2020 sl; 
γέγονα N* 025. 046. 051. 18 (— 386. 2020) alfre omm 5? arm ; 
γέγονε 386 : factum est Pr gig vg : >° Tyc bo |. 

1. καινον. . . καινηνΐ Kevoyv. . . κενὴν NS arm?# | πρωτοσ]] 
κενοσ arm* | πρωτὴ > 42. 385 Pr bo arm | ἀπηλθὰν Aw : απηλθον 
046. 18 (— 35. 205. 620). 42. 61. 10. 201. 250. 385. 429. 498. 
2017 al Tyc Prs bo: απηλθεν 025. 82. gt. 172. 241. 522. 2016. 
2018 gig vg : παρηλθεν O51. I. 35. 205. 620. 2023. 2036. 2037. 
2038. 2067 al | ἡ θαλ. οὐκ ἐστι] τὴν θαλασσαν οὐκ idov A | 7? > 
18, 2050 | οὐκ ἐστιν ert] οὐκ εσται ern 2050 : οὐκετι εσται 205 |, 

2. xat!] + ego Iohannes vg’ | αγιαν] μεγαλην Pr | καινον] 
κενον & | καινὴν ειδον] ~2050 arm? | edov] tr before τὴν πολιν gig 
vg’ | ex τοῦ] amr 920 (arm?) | ex τ. ουρ. aro τ. θεον AX 046. 18 
(-- 35. 205. 920). 250. 2067 al Tyc Pr gig vg 5 arm! 24 bo sa 
eth : azo τ. θ. εκ τ. ovp 025. I. 35. 205. 1957. 2023. 2036. 2037. 
2038. 2041 al : απὸ του θεου >2021 | νυμφην]) - και Tyc |. 

3. καὶ ἤκουσα φωνησ peyadyno . . . λεγουσησ] καὶ φωνὴ μεγαλη 
. « « λέγουσα N* | μεγαλησ >gig arm’? | ex τ. θρον. Σ» 2050 | 
Opovov AX 94 Vg : ovpavou 025. 046. 18 (— 2050) alfre omn Tye Py 
gig s arm bo sa eth | ιδου] We 205 | σκηνωσει] ἐσκηνωσεν δὲ ἢ 2050 


378 ATIOKAAYWI IQANNOY [XXI. 4- ΧΧΤΙ, 4. 


Ν , - 
45.5.5, καὶ ἐξαλείψει Γὃ θεὸς πᾶν" δάκρυον [ἐκ] τῶν ὀφθαλμῶν 
αὑτῶν, 
. δ΄ ΜΕ Cae 
καὶ ὃ θάνατος οὐκ ἔσται ἔτι 
- , 6 » x iL" , > ” » 
οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι, 
ee A ” 
Xxli. 3. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι. 
Ὄπ / “ “ Ν “Ὁ 3 ’ 9 3 AW 
καὶ ὃ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, 
καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ, 
4. καὶ ὄψονται τὸ πρόσωπον αὐτοῦ, 


AQ Ν ἢ 3 iy WaT eS lal , 39 A 
και TO ονομα QUTOV ETL TOV μετώπων AUTWYV, 


Tyc gig eth | λαοσ avr.] tr after ἐσονται Pr Tyc gig | λαοσ 025. 046, 
18 (— 2050). 250. 2067 al?! Tyc Pr gig vg s arm bo sa eth: λαοι AN 
1. 61. 2036. 2037. 2038. 2050 al | και avroo οθεοσ μετ αὐτων (+ 
και 2050 S!) εσται avtwy (αυτοισ 5) θεοσ A 2050 Tyc vgs: και 
avrog ο θεοσ εσται μετ avTwv θεοσ avTwy 025. O51 : Kat (>) avtoe 
o θεοσ εσται μετ αὐτων (μετ avTwy εσται 046 gig) δὲ 046 Pr gig bo 
88 : και avtoo εσται θεοσ avTwy Kat εσται θεοσ μετ αὐτων eth : min. 
thus; per avrwy εσται 18 ( -- 35. 175. 205. 617. 632**. 2050) : 
εσται μετ avTwy 1. 35. 175. 205. 241. 250. 617. 632**. 2016. 
2017. 2023. 2036. 2037. 2038. 2041. 2067 | θεοσ (ων 181) 
avTwv 35*. 175. 181. 205. 617. 2036. 2037. 2038 al : >18 ( - 35*. 
175. 205. 617. 2050). 1: 61. 104. I10. 250. 385. 2067 al |. 

4» >-¢, Kat] +avroc s! | 0 θεοσ A 1. 2067 vg: am (εἕ 522) 
αὐτων 18. 325. 337. 386. 456. 522. 632*. 920. 1849. 2004 al: > 
N 025. 046. 35. 175. 205. 250. 617. 620. 632**. 1934. 2020. 
2037. 2038. 2050 Tyc Pr gig 5 arm bo sa eth | δακρυον] δρακυ x* | 
εκ τ᾿ οφθ. avt.| απ avrwy 141. 2021 | εκ AN 2017 : απὸ 025. 046. 
18 al™™ | o? A 025. 046. 18 (—632**. 2020. 2050). 250. 2037. 
2038. 2067 al?! : > δὲ 241. 632**. 2020. 2050 bo sa | οὐκ eora ert] 
οὐκετι ov py ἐσται 2050 | οὐκ εσται. . . πονοσ >172. 522. 2018. 
2067 | ovre... ovre... ovre] ovde.. . οὐδε... ovde 2050 | πενθ. 
ote/ te κραυγὴ] -τἰκ | ουτε κραυγὴ ουὅτεπονοσ > Tyc | OUTE Trovog | = 
N : ov πονοσ 205. 620: sed nec luctus ullus Pr | οὐκ evrae ere] 
οὐκετι eotat 2050 : >Pr arm! | ετι2] ere &* : or corr first 
hand : >1 |. 

xxii. 8. καταθεμα] καταγμα &* : αναθεμα 2050 (51 ἢ) | ert] >N*: 
exel OSI. I. 35. 104. 175. 205. 250. 617. 632**. 1934. 2020. 2037. 
2038. 2067 al s! | και2] sed Pr : ore arm! | o Opov. . . . ἐσται] 
sedes .. . erunt vg | ev αὐτὴ εσται] εἐσται ev αὐτὴ 2050 bo sa 
ev] er 205 | x. ot Sovd, aur. λατρ. αὐτω >Pr | κ. oc δουλοι ai 
και θυμοσ οὐκ εσται or δε δουλοι του Geov bo: και οὐκ εσται θυμοσ 
κατα τῶν δουλων του θεου οι eth [λατρευσουσιν] λατρευουσιν 18. 
82. 110. 175. 181. 205. 337. 456. 522. 617. 1540. 2004. 2020 |. 

4, em| pr καὶ κα : pr scriptum Pr armé |. 


XXII. 5, XXI.6.] ΑΠΟΚΑΛΥΨΙΣ IQANNOY 379 


Ν Ν 3 μὲ ” 
5. Kat νὺξ οὐκ ἔσται ετι, 

καὶ οὐχ ᾿ἕξουσιν) χρείαν φωτὸς λύχνου καὶ φῶς ἡλίου, 

ὅτι κύριος ὁ θεὸς φωτίσει ἐπ᾽ αὐτούς, 

καὶ βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων. 

xxi. 5°. Καὶ λέγει Τράψον ὅτι οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί 
εἰσιν. 
? 
6°. Ἐγώ εἰμι τὸ “AAda καὶ τὸ Ὦ, 

ἡ ἀρχὴ καὶ τὸ τέλος. 

TES a ὃ al ὃ , > a a = 55 - - 

ἐγὼ τῷ διψῶντι δώσω ἐκ τῆς πηγῆς TOD ὕδατος τῆς ζωῆς 
δωρεάν. 


5. εσται] ἐστιν 051. 35. 175. 617 51 : ἣν arm! « | ετι AX 025. 
82. 93. 2018. 2032. 2050 Tyc Pr gig vg 52 arm!-4 bo sa eth: 
€xel O51. 1. 35. 104. 175. 205. 617. 620. 632**. 1934 als! arma : > 
046. 18. 325. 337. 386. 632%. 1849. 2004. 2020 al™ | ovy efovow 
χρειαν Α 2050 Tyce gig ν᾽ .5 bo : οὐκ εχουσιν χρειαν ὶξ : χρειαν οὐκ 
ἔχουσιν 025. I. 35. 175. 205. 241. 242. 250. 617. 632**. 1934. 
1957. 2016. 2017. 2018. 2023. 2036. 2037. 2038. 2041. 2067 
al™ arm‘ sa : ov χρεια 046. 18. 104. 110. 325. 337. 386. 620. 
632*. 1849. 2004. 2020 al™ Pr arm!* | dur. λυχν. x. > 2018 | 
φωτοσ (φωσ 2036. 2050 : Ὁ καὶ 51) λυχνου (~2020 : ev αὐτη bo: 
>sa) AN 94. 241. 632**. 2020. 2036. 2037. 2050 Tyc Pr gig vg 
s arm!-# (bo sa) : λυχνου (-ov 1) 025. 046. o51. 17 ( -- 632**. 
2020. 2050). 250. 2038. 2067 al?! arm¢| xa? > 1849 | duc 
ἥλιου A 025. 175. 181. 242. 617. 1934. 2017. 2036. 2038. 2050: 
lucem (lumen Pr) solis Pr gig : φωτοσ ἡλιοῦ & 1. 35. 205. 250. 
632**. 1957. 2016. 2018. 2020. 2023. 2038. 2041. 2067 Tyc vg 
5 arm bo sa : φωτοσ 046. 18. 61. 82. 104. T10. 201. 325. 336. 
337. 386. 429. 498. 522. 620. 632%. 1849. 1918. 2004  φωτισει 
A 025. 181. 452. 2038. 2050 : φωτιει & 046. O51. 17 (-- 175. 
617. 1934. 2050). 1. 2037. 2067 al?! : inluminabit Tyc Pr vg4 
arm‘ bo sa : φωτιζει 175. 242. 250. 617. 1934. 2016. 2017. 2036 gig 
vg* δ. δ. ΒΡ s : inluminavit vg arm! | er AX 2018. 2050 Tyc Pr 
gig eth : > 025. 046. 17 ( -- 2050) alfere omm yo arm*@ bo sa | 
βασιλευσουσιν] regnabit super eos Tyc : βασιλευσ avrov s! |. 

xxi. 5°. See p. 376 (ad jin.) sq. for notes on this line. 

6”. eyw εἰμι to A 1918. 2020 Tyc Pr gig vg bo eth: eyw ro 
δὲ 025. 046. 35. 42. 104. 172. 175. 181. 205. 218. 241. 242. 250. 
506. 617. 632**. 1934. 1957. 2016. 2017. 2018. 2036. 2037. 
2038. 2050S sa: To 18. 61. 82. QI. 93. 94. 110. 141. 201. 325. 
336. 337. 385. 386. 429. 432. 452. 456. 498. 517. 522. 620. 632%. 
920. 1849. 2004. 2023. 2024. 2039. 2041. 2067 | adda] A 1. 
205. 456. 2020. 2023. 2037. 2067 al™ Pr vg | και}] +eyw seth | 
ω] και 18. 82. 104. 337. 385. 386. 456. 632*. 920. 2004. 2016. 
2041 al | ἡ ἀρχὴ x. το τελ. AN 025. 046. 18 ( -- 35. 175. 205. 617. 
1934) : ἀρχὴ kK. τελοσ 35. 110. 175. 205. 385. 432. 617. 2017. 


380 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XXI. 7-8, XXII. 6. 
ἡ. ὃ νικῶν κληρονομήσει ταῦτα, 
καὶ ἔσομαι αὐτῷ θεός, 
καὶ αὐτὸς ἔσται μοι υἱός. 


a a ‘ ΄ \ 
8. τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις, 
“ Ν / ~ 

καὶ φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς, 

‘ 29 /, \ ~ “-“ ,ὔ 
καὶ εἰδωλολάτραις καὶ πᾶσι τοῖς ψευδέσιν---- 

lol »“ ’ὔ “-“ 

τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ, 
ὅ ἐστιν ὃ θάνατος ὃ δεύτερος. 


.». e 
Xxil. 6. Καὶ εἶπέν μοι Οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί, καὶ 6 
κύριος, ὃ θεὸς τῶν πνευμᾶτων τῶν προφητῶν, ἀπέστειλεν τὸν ἄγγελον 


2038 alP arm*« | eyw 3] Ἔκαι 205 arm!“ | τω διψ.] sitientibus 
Tyc (arm!) | rw > 025 | wow AN 025. 35. 205. 620. 632** 
2020. 2037. 2038. 2050. 2067 al Tyce Pr gig vg s arm* (5) bo sa: 
+avtw (αὐυτοισ arm!) 046. 18 ( -- 35. 205. 620. 632**. 2020. 
2050). 61. 82. 110. 172. 201. 242. 250. 385. 498. 2016. 2078 al 
arm(!: 2) | THT THYNT >A | THT ζωησ > 386. 620 : vivae Tyc gig 
Very f.g-h.v | δωρεαν] δωρεασ ἐξ ἢ 205 |. 

7. ο νικων] και ο νικων (-αὐτοσ 51) s! arm eth | κληρονομήσει 
(-ση 104) AX 025. I. 35. 104. 205. 241. 432. 632**. 1957. 2020. 
2023. 2036. 2037. 2038. 2050. 2067 al Tyc Pr gig vg s arm bo sa 
eth : δωσω avrw 046. 18 ( — 35. 205. 632**. 2020. 2050). 250 al?! | 
ravra| παντα 1. 2037 : παντα ταυτα arm!:** | αὐτω] avrwy (avrow 
arm!:4+2) A 1. 2036. 2037. 2038 arm!*+¢ ; αὐτου Tyc | αὐτοσ 
ἐσται] αὐτοι ἐσονται OSI. I. 2036. 2037. 2038 arm!:* | avroo >A 
Tyc s! | μοι A 025. 046. o51. 18 (—175. 325. 386. 456. 620) al?! 
Pr gig vg 51 arm! bo : pou τὲ 175. 325. 386. 456. 620. 2038 al 
Tyc 52 arm‘ | woo] ο woo 1957 : wor O51. I. 2036. 2037. 2038 
arm* : Aaoo arm! |, 

8. τοισ Se Sethore] δειλοισ Se τ | δὲ] + wo R* : S025 | καιΐ > 
eth | απιστοισ (πιστοισ eth) AX 025. 1. 2023*. 2036. 2037. 2038. 
2050 Tyc Pr gig vg arm bo saeth: +xat apaprwdoo 046. 18 
(— 2050). 250. 2067 alP! s | xa? > 1. 181. 205. 2023*. 2036. 
2037. 2038 al|«. πορν. > Tyc gig arm? | «x. 7. τ. ψευδεσιν > 
arm? | ψευδεσιν] ψευσταισ A (bo) | avrwv] εσται Tyc Pr: + εσται 
(eorw arm?) vg bo arm? | ev ry] ἐστιν 2050 | ev >620 | τ. καιομ. 
πυρι Kk. θειω] του πυροσ 2050 : ardente (> bo eth) ignis et sulphuris 
Tyc bo eth | ο1] ἡ s| o (>617. 1934 al?) θαν. o. deur. AS 046. 
18 ( — 35. 205). 250 alP! arm : o deur. Gav. O51. 1. 35. 205. 2023. 
2037. 2038. 2067 al : Gavarog 025 |. 

xxii. 6. evmey AN 025. I. 175. 205. 250. 617. 1934. 2037. 
2038. 2050. 2067 al™ Pr vg sarmt bo : λεγει 046. 17 ( -- 175. 205. 
617. 1934. 2050) al?™ gig arm! « | πιστοι] fidelissima (+ sunt vg*) 
(Pr) vg :+ εἰσιν καὶ αγιοι εἰσιν bo | mut... αληθ.] -- 2050 al : + 
εἰσιν Pr gig vg=*£8-»¥ bo | car? > bo | οἱ A& 61. 2018 s! bo 


ΧΧΤΙ. 7, 18] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 381 


αὐτοῦ δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει. 1. καὶ 
ἰδοὺ ἔρχομαι ταχύ μακάριος ὃ τηρῶν τοὺς λόγους τῆς προφητείας 
τοῦ βιβλίου τούτου. 18%. μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντι τοὺς λόγους 
τῆς προφητείας τοῦ βιβλίου τούτον. (a) 


(α) The following interpolation is inserted here : 18°, ἐάν τις ἐπιθῇ ἐπὶ αὐτά, 
ἐπιθήσει ὁ θεὸς ἐπ᾿ αὐτὸν τὰς πληγὰς τὰς γεγραμμένας ἐν τῷ βιβλίῳ τουτῷ. 19. 
καὶ ἐάν τις ἀφέλῃ ἀπὸ τῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ 
θεὸς τὸ μέρος αὐτοῦ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν 
γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ. See vol. ii. 222--224. 


sa : ΣΣ» ΟΖ5. 046. 17 alfreomn | G¢9¢]+omnipotens vg° | των 
πνευματων AX 025. 046. 17 (—175. 205) Pr vg" 8 s! arm* bo 
Sa: τω πνευματι (του πνευματοσ s? arm‘: to πνευμα eth) gig νεῖ 
52 arm‘ eth : των aywv 175. 205 (arm*) : omnipotens vg* : > 1. 
2036. 2037. 2038 | των προφητων] προφητων 205 : τ. αγίων 1. 
250. 2018. 2036. 2037. 2038. 2067 : τ. αγιων προφ. 51 | απεστειλεν 
+ pe 8* 452. 467. 506. 680. 2021 53: αποστελλει s! | avrov!}]+ 
P δια μέσον τοῦ ΤῊΡ οπτασιᾶὰν εωρακοτοσ Twavvov ἘΠ | δειξαι T. ὃ. 
αὐτου] διδαξαι 1849 : Σ» 18. 325*. 337. 386. 456. 632*. 2004 |. 

7. και! AN 046. 17 (—35. 175. 205. 617. 1934). 2037 al! 
gig VES: >I. 35. 175. 205. 250. 617. 1934. 1957. 2018. 2020. 
2036. 2038. 2067 Pr arm bo sa | ἐρχομαι] ερχονται N° : ἐερχεται 
181 arm! | rayv] ev τάχει 181 s! arm*: - λέγει κυριοσ 2050 | τ. 
προφ.) Ἐταυτησ bo sa: tr after βιβλιου gig : > arm! | τ. βιβλ. 
τουτου > arm* |. 

18. ver 18, 19 > 181 | μαρτυρω (pr 7 δὲ) AX 046. 17 (—175. 
617. 1934). 2037. 2038. 2067 alP! : μαρτυρομαι 175. 242. 
250. 424. 617. 1934. 2016. 2018 | eyw] ergo Tyc : + Ιωαννησ 
2050 Pr | rw! > 35. 110. 468. 1957. 2023. 2036. 2038. 2041. 
2067 | παντι tw axovovr.] omnes qui audiunt Pr | τουσ λογουσ 
tov Aoyov Tyc s! arm! | τ. προφ.]- ταυτησ bo sa : >arm‘ eth 
eav τισ] pr ore bo sa | επιθη] επιθησει 8 2036. 2037 arm | ἐπ aura 
ἐπιθησει > N* | ex avta] ex avtw 522. 2037 : ad eam Tyc (arm?) 
eth | ἐπιθησει (-erat 1957. 2018. 2020) AN® 046. 175. 205. 250. 
1957. 2018, 2020. 2037. 2038. 2050 al?! Pr vg 5 arm bo sa eth: 
ἐπιθησαι O51. 17 (—175. 205. 1934. 2020. 2050). 42. 110. 336. 
498. 522. 2023. 2041 al Tyc gig | er avrov] > A*: ex (> 2037) 
avtw A** 61. 2036. 2037. 2050 : em aura (αυτουσ arm‘) arm‘ bo 
sa | 0 θεοσ er avtov (avrw) A** (late cursive hand) 046. 17 (— 35. 
175. 205. 617. 1934) al?! Pr gig vg 52 (bo sa) eth : er avrov (αυτω) 
o θεοσ & 35. 61. 175. 205. 218. 242. 250. 432. 617. 1934. 1957. 
2017. 2023. 2036. 2038. 2041. 2050. 2067 Tycs! | wAnyao AN 
17 ( - 35. 175. 205. 617. 1934) al?! Tyc Pr gig vg 5 arm‘ bo sa eth : 
pr era 046. O51. 35. 175. 205. 218. 242. 250. 432. 617. 1934. 
1957. 2016. 2017. 2023. 2037. 2038. 2041. 2067 arm? |. 

19. και! > 205 | εαν] av & | αφελη] αφελειται 046 : αφελει 


ἐπί 


382 ΑΠΟΚΑΛΎΨΙΣ IQANNOY = [ XXII. 16, 18. 


16. ἐγὼ Ἰησοῦς ἔπεμψα τὸν ἄγγελόν μου μαρτυρῆσαι ὑμῖν ταῦτα 
ταῖς ἐκκλησίαις, 

3 , > AT SC ν᾿ Ν , a 

ἐγώ εἰμι ἡ pila καὶ τὸ γένος Δαυείδ, 

ὃ ἀστὴρ ὃ λαμπρὸς καὶ ὃ πρωινός. 


if 
ἐν} 


13. ἐγὼ τὸ ΓΑλφα καὶ τὸ Ὦ, 
ὁ πρῶτος καὶ ὃ ἔσχατος, 
ΦΥ 3 ‘ Ἂς ἈΝ la 
ἡ ἀρχὴ Kat τὸ τέλος. 


2050 : contempserit Tyc | ao τ. λογ. . . . ταυτησ > Pr arm? | 
aro τ. Aoy.| τον Aoyov 2050 :+TovTwy & | Tov BiBA.]+Tovrov bo : 
> Tyce arm! | 7. προφ. placed after βιβλιον AX 046. 17 ( -- 386. 
456) al?! vg 5 arm‘ bo: tr before τ. βιβλιου 201. 368. 456. 582. 
1948. 2014. 2025. 2028. 2029. 2033. 2034. 2036. 2037. 2042 : 
> gig eth | ταυτησ] rovrov 201. 368. 386. 456. 582. 1948. 2014. 
2025. 2028. 2029. 2033. 2034. 2036. 2037. 2042 | αφελει AN 046. 
175. 205. 250. 617. 1934. 2037. 2038. 2050 al™ Tyc Pr gig vg s 
arm bo eth : αφελοι (αφελαι 325. 620) 17 (— 205. 175. 617. 1934. 
2050). 42. 82. II0. 241. 1957. 2018. 2023. 2041. 2067 alP | o 
θεοσ] dominus Pr | tov? > 456 | aro τ. ξυλου] απο τ. βιβλιου 
2067 Pr vgt” bo : pr de libro vitae et vg? | εκ >A 60. 2020 bo | 
τ. πολεωσ] των πολεων 51 | τησ αγιασ] των αγιων 51 arm) : - και 
ex gig vg | των yeypap. | των eyyeypap. 2018 : Tho γεγραμμενησ Tyc 
Pr | ev] ἐπι bo : >2050 . 

16. υμιν] pr εν 51: >gig arm! | ravra > 2050 Pr| ev A 94. 
250. 469. 582. 699**. 2014. 2020. 2034. 2036. 2037 Tyc gig vg 
arm}. 4 bo sa : emt 046.17 ( -- 175. 205. 617. 632**. 1934. 2020) 
alP! s eth : >o51. 1. of. 175. 181. 205. 241. 242, 617. Gg2t™, 
1934. 2016. 2038. 2067 Pr (arm?) | τ. ga ecclesia Tyc : 
septem ecclesiis Pr : pr πασαισ bo | x. ro yevoo| tr after Aavesd 
386 | ro yevoo| origo Pr | Aaved] pr tov 1. 104 al :+ και o λογοσ 
2050 :+xat 0 λαοσ avrov 51} : “of Adam” arm! | o!] pr καὶ O51. 
35. 104. 205. 250. 2018. 2023. 2036. 2037. 2038. 2050 s! arm 
bo sa: pr wa s? | ολαμπροσ και > 2018 bo arm! | o? > 18 | kai? 
A 205 gig vg: > 046. 17 (—205) al™= Tyc Pr 5 arm eth| 
ο8 > 205 | πρωινοσ] προινοσ A 1957. 2038 : mpwroo arm* | 
λαμπροσ. . . πρωινοσ AX 046.17 (—175. 617. 1934. 2050) al? 
Tyc Pr gig vg 52 arm* * eth : ~ gt. 141. 175. 218. 242. 250. 617. 
1934. 2017. 2050 s! |. 

18. eyw]+eyu gig vg arm [τὸ adda AN 17 ( -- 35. 205. 
2020). 250 alP! gig bo arm**:7o A 046. 35. 205. 2020. 2037. 
2038. 2067 Tyc Pr vg | και] Ἐ εἐγω s! | 0 mpwroo k. ο (> 2041) 
ἐσχατοσ καὶ 046. 17 ( -- 2050) alfereom™™ : πρωτοσ x. ἐσχατοσ A 104. 
110. 2014 arm@)¢ ; tr after τελοσ I. 35. 175. 205. 242. 617. 
1934. 1957. 2016. 2017. 2023. 2036. 2037. 2038. 2067 al arm : 
>2050 arm! bo | 7 ἀρχὴ x. to τελοσ AN 046. 17 (-- 35. 175. 





XXII. 15,10.] ΑΠΟΚΑΛΎΨΙΣ IOQANNOY 383 


Ὁ \ , 
12. ἰδοὺ ἔρχομαι ταχύ, 
καὶ 6 μισθός μου per’ ἐμοῦ, 
ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον Ff ἐστὶν αὐτοῦ fF. (a) 


1ο. καὶ λέγει μοι Μὴ σφραγίσῃς τοὺς λόγους τῆς προφητείας 
τοῦ βιβλίου τούτου, ὁ καιρὸς γὰρ ἐγγύς ἐστιν. (6) 
(az) This order is against our author’s use and is probably due to the 
editor. See Gram. in Introd. to vol. i. Read αὐτοῦ ἐστιν. 


(6) The following verse is removed from the text as an interpolation ; 
see vol. ii. 221-222: 


11. ὁ ἀδικῶν ἀδικησάτω ἔτι, 
καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, 
καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι, 
καὶ ὁ ἅγιος ἁγιασθήτω ἔτι, 


205. 617. 1934). 250 al?! : ἀρχὴ x. τελοσ I. 35. 175. 205. 617. 
1934. 2037. 2038. 2067 al arm | τελοσ] - λεγει ο κυριοσ o θεοσ 
0 παντοκρατωρ arm? |, 

12, wou] pr καὶ 1. 2038. 2067 Tyc eth | raxv]+paxapioo o 
Typwv Tova λογουσ του βιβλιου τουτου 104 | Kar? >bo | azodovvar] 
αποδοθηναι N* : καὶ (> bo) αποδωσω s! bo | OG. . < αὐτου] κατα 
τα epya (το εργον 51 sa eth) αὐτου (αυτων gig) 2036 Pr Tyc gig vg 
51 arm bo sa eth | ro > 325 | ἐστιν AN 205. 2014. 2020. 2038 52; 
εσται 046. 17 (— 205. 2020). I. 42. 61. 201. 250. 429. 498. 522. 
1957. 2018. 2023. 2037. 2038. 2041. 2050. 2067 al?! | ἐστιν (εσται) 
αὐτου (αυτω 2050) AX 046. 17 (— 35. 175. 205. 617. 1934. 2020). 
2014 alPl: ~ 1. 35. 175. 205. 250. 617. 1934. 2020. 2037. 2038. 
2067 alP |. 

10. x. Neyer . . . τουτου > gig | Aey. μοι > eth | Aeyer] evrev 
Tyc Cyp 5 bo|por]+angelus Tyc | σφραγισησ] σφραγισεισ 
208 | λογουσ] Ἐ τουτουσ &* (del first hand) | προφ.] Ἐ ταυτὴσ bo | 
τ. βιβλ. >Tyc arm! | rovrov] eius Tyc : ravryo arm! | o καιροσ 
yap] ort ο καιροσ 1. 35. 205. 1957. 2023. 2038 Pr | yap placed 
after καιροσ AX 046. 17 (— 35. 205. 620. 1934. 2050). 250 al?! 
Tyc gig vg s arm bo sa: tr before καιροσ 82. 94. 141. 2036. 
2037. 2050: >QI. 242. 336. 517. 620. 1918. 1934. 2032 |. 

11. o αδικων] pr καὶ 424. 2018. 2032 Pr s! eth |o ad. 
αδικησατω ert] hii qui perseverant nocere noceant Pr : qui 
perseveraverit nocere noceat adhuc Tyc” (qui iniustus est iniusta 
faciat adhuc Tyc®) | ere! 3: 3-4 > arm!-¢ | καὶ (> bo) o pum. pum. 
ert (> arm bo) & 046. 17 (— 2050). 2037. 2038. 2067 al?! Tyc 
Pr gig vg 5 arm bo sa: >A. 218. 250. 498. 2014. 2018. 2032. 
2050 | o ρυπαροσ)] qui in sordibus est Tyc> Pr Cyp gig vg | 
ρυπανθητω SN 94. 2017 : ρυπαρευθητω 046. 17 ( — 205. 2050). 2037. 
2038. 2067 al?! : ρυπαρωθητω 205 : sordescat Tyc Pr Cyp vg | 
er? 3.4 > arm‘? bo eth | δικαιοσυνην ποιησατω ετι AX 046. 17 
( - 2020) al?! gig vgs: iustiora faciat (iusta faciat adhuc Tyc*) 


ξβλεψα 


384 ἈΑΠΟΚΑΛΎΨΙΣ IOANNOY (XXII. 8-9, 20. 


8. Κἀγὼ ᾿Ιωάννης ὁ ἀκούων καὶ βλέπων ταῦτα. καὶ ὅτε ἤκουσα 
καὶ 'éBXerov!, ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλου 
τοῦ δεικνύοντός μοι ταῦτα. 9. καὶ λέγει μοι Ὅρα μή" σύνδουλός 
σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν προφητῶν καὶ τῶν τηρούντων 
τοὺς λόγους τοῦ βιβλίου τούτου" τῷ θεῷ προσκύνησον. 

20. Λέγει 6 μαρτυρῶν ταῦτα Ναί" ἔρχομαι ταχύ. ᾿Αμήν᾽ ἔρχου 


’ 3 “ 
κύριε Ἰησοῦ. 


Tyc? Pr Cyp : δικαιωθητω ετι (> arm bo eth) 2020. 2036 arm! « 
(bo) eth | x. o ay. ay. ere] similiter et sanctus sanctiora Tyc Pr 
Cyp : >61. 2036. 2037 |. 

8. καγω] καὶ eyw 1. 35. 175. 205. 250. 617. 1934. 2037. 2038 
al : ore eyw arm! : eyw s! bo sa  Ιωαννησ] pr o 205 | 0 > 2020. 
2024 | axovwy x. βλεπ. ταυτα] βλεπ. ταυτα x. ἀκουων I al | axovwy 
x. BrXerwv A 046. 17 (— 35. 175. 205. 617. 1934). 2067 al?! gig 
vg 52 arm: ~ & 35. 175. 205. 218. 242. 250. 617. 1934. 2016. 
2017. 2036. 2037. 2038 Prs! bo sa eth | βλεπων] o βλεπ. bo sa 
eth | ravra] avra 18. 2004 : Ἔμαρτυρω 2050 | ka? > 1934 | 
ἤκουσα κ. εβλεπον] εβλεψα x. ἤκουσα 51 arm! | «Brerov A . 
εβλεψα N τ. 35. 175. 242. 250. 617. 1934. 1957. 2016. 2017. 
2023. 2036. 2037. 2038. 2041. 2050. 2067 al: edov 201. 336. 
386. 456. 522. 2018. 2020: ore εἰδον (ιδων 046 : LOov 61. 104. 
110). 046. 18. 205. 325. 327. 620. 632. 1849. 2004 al?! : + ravra 
bo eth | ἐπεσα AN 1. 336. 429. 2018. 2020. 2032. 2038. 2050: 
ἐπεσον 046.17 (— 2020. 2050). 250. 2037. 2067 : > eth | προσ- 
κυνησαι] και (>eth) προσεκυνησα arm eth : >bo sa | ἐμπροσθεν 
των] προ A | δεικνυοντοσ (διγν- A) A 046. 17 (-- 35. 325. 456. 
620. 1934. 2020). 250. 2037. 2038. 2067 al?! : δεικνυντοσ (δικν- &) 
ἐξ 35. 60. 82. or. 104. 325. 456. 498. 506. 517. 620. 1934. 2020. 
2023. 2024. 2041 al |. 

9. Neyer] εἰπεν vgl s bo | μοι > 205. 325. 2050 | opa μη] Ἐ 
ποιησησ 2017 Pr gig vg | cvvdovdoa] pr ore Pr | εἰμι} Ἐεγω 175. 
617. 1934 bo sa eth | καιβ AX 046. 17 (-- 35. 175. 205. 386. 617. 
1934). 250. 2037 al?! gig vg 5 arm* bo sa: >1. 35. 60.91. 175. 181. 
201. 205. 241. 242. 386. 432. 617. 1934. 1957. 2016. 2017*. 
2023. 2038. 2041. 2067 Pr | τ. λογουσ] Ἔ τησ προφητειασ 2020 
Pr arm? : pr τουτουσ 51 | του βιβλ. τουτου] rovrove 2050 | τ. θεω 
προσκυνησον] magis Deum adora Pr : > gig |. 

20. deyet]+0 θεοσ 2050 | o >s! | tavta|+ εἰναι X* arm | ναι 
> Pr gig arm | αμην Σ» δὲ 2050 Tyc Prgigs! arm! | epxyov AN 046. 
175. 205. 250. 617. 1934. 2038 al? gig vg 5 arm‘ bo sa eth : pr vat 
(και 104). 051.17 (— 175. 205. 617. 1934). 1957. 2018. 2023. 2036. 
2037. 2067 al?! Pr | xvpe]+quwv bo | cyoov AX* 046. 18. 35. 
250. 325. 620. 632. 1849. 2004 al?! vg ssa : + χριστε N° 17 ( -- 18. 
35. 325. 620. 632. 1849. 2004). 42. QI. 201. 242. 2016. 2017. 
2036. 2037. 2038. 2067 Pr arm* “ bo : > gig |. 


XXII. 21.] ATIOKAAYVIS, IQANNOY 385 
21. ἡ χάρις τοῦ κυρίου Ἰησοῦ μετὰ πάντων τῶν ἁγίων. ᾿Αμήν. 


21. ver. 21 > Pr| 7 χαρ. τ. x. τῆσου > bo | τ. x. ]ησου] του 
xpiorov 175. 181. 617. 1934. 2016. 2017. 2023 | κυριου AX 046. 
17 (— 149. 175. 205. 468. 617. 1934). 250. 2037. 2038 al?! arms 
sa: μων 149. 205. 468. 2067 al? gig vgs arm‘ eth | σου AN 
506 sa: - χρίστου 046. 17 al?! gig vg 5 arm eth | pera.(ert arm* 
bo) παντων των (> arm) αγιων (+ αὐτου s!) 046. 051. 17 ( — 2050). 
250. 2037. 2038. 2067 al 5 arm*® (bo) sa: μετὰ ravrey A 
vg? 48h: μετα παντων ypwv (ἡμων 2050) 2050 vg eth: pera 
(er gig) των αγιων & gig : +o Tov αἰωνα των αἰωνων bo | ony 
ἐξ 046. 17. 250. 2067 al?! vg 5 arm bo sa eth : >A 2014. 2025*. 
2026. 2031. 2034. 2036. 2037. 2038 gig |. 


Subscription.—amoxadvic (-εἰσ &) Ιωαννου AX 1854 : αποκα- 
λυψισ του αγιου Ιωαννου 2004 : αποκαλυψισ Tov αγιου wavvov Tov 
θεολογου (- και ευαγγελιστον 1849) 325. 1840 : τελοσ THO ἀποκα- 
λυψεωσ Tov αγιου wavvov του εὐυαγγελιστου 82 : τελοσ THT του 
αγιου ἰωαννου του θεολογου θειασ αποκαλυψεωσ 522 : τελοσ Tov 
αποκαλυψεωσ Tov αγιου αποστολου Kat ευαγγελιστου wavvov 468 : 
>046. 18. 35. 104.. 149. 175. 205. 429. 456. 617. 620. 632. 
1934. 2017. 2020. 2023. 2050 al. 


VOL. I.—25 


IV. ENGLISH TRANSLATION. 


CHAPTER I. 


1-3. THE REVELATION WHICH GOD GAVE TO JESUS 
CHRIST TO BE MADE KNOWN TO HIS SERVANT 
JOHN, AND THE BEATITUDE PRONOUNCED ON 
THOSE WHO KEEP THE THINGS WRITTEN 


THEREIN. 
The book 1. The revelation of Jesus Christ, which God gave unto him, 
—its to show unto his servants—even the things which must shortly 


source and come to pass ; and (which) he sent and signified by his angel 


ccm unto his servant John; 2. Who bare witness of the word of 
God, and of the testimony of Jesus Christ—(even) of all things 
which he saw. 
The first 3. Blessed 1 (is) he that readeth, 
ae And they that hear the words of the prophecy, 
ee oe And keep the things that are written therein: 
the things For the time (is) at hand. 
written 
therein 
4-7. JOHN’S GREETING AND BENEDICTION TO 
THE SEVEN CHURCHES. 
John’s 4. John to the Seven Churches that are in Asia— 
greeting to ; ᾿ Piers 
the Seven Grace unto you and peace, from him which is, and which 
Churches was, and which is to come,? 
Grace and 5. And from Jesus Christ, the faithful witness, 
peace from The firstborn of the dead, and the ruler of the kings of 
God and the earth.® 
from Jesus 
Christ Unto him that loveth us and loosed us from our sins by 
Sovereign his blood, 
of the 
dead and 1 On the seven beatitudes in this book, see vol. ii. 49. 
Ruler of 2 Here John’s editor interpolates the following words: ‘‘And from the 


the living seven spirits which are before his throne” ; see vol. i. 9, 11-12. 
3 The last two phrases =the Sovereign of the dead, the Ruler of the living, 
The primary meaning of πρωτότοκος, z.e. ‘ firstborn,” is wholly superseded by 
its secondary one of ‘‘chief,” ‘‘ foremost,” ‘‘sovereign.” See note on i. 5 


is Cas 
(vol. i. 14) ne 


I. 6-7.] JOHN’S CALL AND COMMISSION 387 


6. And hath made! us to be a kingdom, priests unto his 
God and Father— 
Unto him be the glory and the dominion for ever and 
ever. Amen. 


7. Behold he cometh with the clouds ; 
And every eye shall see him, and they that pierced him.? 
And all the tribes of the earth shall wail because of him.? 
Even so. Amen.* 


9-20. JOHN’S CALL AND COMMISSION. 


(His vision of the Son of Man, who is described in terms that 
recur in the Letters to the first six of the Seven Churches.) 


1 Not ‘‘and he hath made us”; for we have here a Hebrew idiom which 
often recurs in our text ; see vol. i. 14-15. 

2 In this translation I generally use ‘‘¢hat” to ‘‘introduce a statement 
that is essential to the complete meaning of the antecedent,” and ‘‘ who” to 
‘*introduce a non-essential statement,” as Abbott, Gv. 218, footnote, recom- 
mends, this being the usage generally adopted by Shakespeare and Addison. 

5 Here ἐπ᾽ αὐτόν requires this rendering. In Zech xii. 10, on the other 
hand, the same words mean, ‘‘they shall wail for him.’? We could also 
render ‘‘ wail in regard to him”: cf. John xiii. 28. 

+ Here all the authorities add: 8. ‘‘I am the Alpha and the Omega, saith 
the Lord God, which is, and which was, and which is to come, the Almighty.” 
This verse is unquestionably interpolated, though I did not recognize this 
fact when writing my Commentary. This 1s proved by the evidence of (a) 
the context (or thought), and (4) that of the text (or grammar). (a) Contextual 
grounds. These words imply that John heard them in a vision ; for other- 
wise he could not have heard them. But this would necessitate a foregoing 
statement, that John had fallen into a visionary condition or trance, sucha state- 
ment as we find in i. 10 (‘‘I was in the spirit’’) before his vision of the Son 
of Man, or his very frequent ‘‘ I saw” or ‘‘I saw, and behold”; see vol. i. 
106 sq. John does not fall into a trance till i. 10. If, then, i. 8 is original, 
the text is fragmentary. But the words cannot come from John’s hand at all, 
as we see from (4). (4) Textual or grammatical grounds. John never dis- 
connects ὁ θεός (““ God”) and ὁ παντοκράτωρ (‘‘ Almighty”), for the very good 
reason that ὁ παντοκράτωρ represents a genitive in the Hebrew dependent on 
θεός. That is, ὁ θεὸς ὁ παντοκράτωρ is a stock rendering of mxasn ‘ndx 
(=‘*God of hosts”); see vol. i. 20, Only an ignorant scribe could have 
separated the words. For John’s use of this phrase, see iv. 8, xi. 17, xv. 3, 
xvi. 7, 14, xix. 6, 15, xxi. 22, The recognition of this fact is very important, 
seeing that not only has no scholar recognized the misuse of this phrase in 
i. 8, but none has recognized that the text in xix. 6, ὁ θεὸς [ἡμῶν] ὁ παντοκράτωρ 
(& 025. 046 Pr gig vg"8 55), is equally impossible with that in i. 8. Here such 
great authorities as A 2040 s! arm* 4 vg8 ‘bo eth Cyp should at all events have 
led scholars with WH to bracket ἡμῶν as an intrusion, if not as impossible. 
In the LXX and in all works written by Jews in Hebrew or in Greek, nothing 
can intervene between ὁ θεός (or κύριος) and ὁ παντοκράτωρ in this phrase. 

Hence i. 8 must be rejected. By its removal the right order of thought is 
restored. First in i. 4-7 comes John’s greeting to the churches, and next in 
9-20 his account of his call and commission by Christ. i. 8 is thus impossible 
in itself linguistically in our author, unintelligible in its present position, and 
intolerable as creating a breach between i. 4-7 and 9-20. 


Ascription 
of praise 
to Him as 
the 


Redeemer 


His 
Advent 


388 THE REVELATION OF ST. JOHN (I. 9-19. 


John bid- 9. I John, your brother and companion in the tribulation 
mache and kingdom and endurance (which is) in Jesus, was in the isle 
down his Which is called Patmos, because of the word of God and the 
visions and testimony of Jesus. 10. I was in the Spirit on the Lord’s day, 


an them and I heard a great voice behind me, as of a trumpet, saying: 
to the 


Seven 11. What thou seest, write in a book, 
Sean And send it to the seven churches ; 
ai Unto Ephesus, and unto Smyrna, and unto Pergamum, 


And unto Thyatira, and unto Sardis, and unto Phila- 
delphia, and unto Laodicea. 


12. And I turned to see the voice that spake with me. 


Vision of And having turned, I saw seven golden candlesticks ; 


the Son of : - - : 
apa d 18. And in the midst of the candlesticks One like unto a son 


the seven of man, t 
candle- Clothed with a garment down to the foot, 
seas And girt about the breasts with a golden girdle. 


14. And his head and his hair were white as white wool,! 
And his eyes were as a flame of fire, 
15. And his feet like unto burnished brass, as when refined 
in a furnace, 
And his voice as the voice of many waters. 


16. And he had in his right hand seven stars: 
And out of his mouth went a sharp two-edged sword : 
And his countenance was as the sun shining? in his 
strength. 


17. And when I saw him, I fell at his feet as dead. And he 
laid his right hand upon me, saying, 


Fear not; I am the first and the last: 
18. And he that liveth,? and was dead: 


And, behold, I am alive for evermore ; 
And have the keys of death and Hades. 


19. Write therefore the things which thou hast seen, 
And the things which are, 
And the things which shall be hereafter. 


1 The text adds what was originally a marginal gloss, ‘‘as snow”; see 
vol. i, 28. 

? Not ‘‘shineth,” which is neither good English nor a rendering of the 
text. The text here contains a Hebrew idiom ; see vol. i. p. 31. 

5 This clause belongs to this line, not to the preceding; see vol. i, 


15, 31. 


I. 20-II. 2.| LETTER TO THE CHURCH IN EPHESUS 389 


20. As for the mystery of the seven stars which thou sawest The seven 
in my right hand and the seven golden candlesticks—the seven candle- 
stars are the angels of the seven churches; and the candlesticks ae ae 
are the seven! churches. chun 


and the 
stars are 
the ideals 


a th t 
CHAPTERS IL -III. rar a ο 


LETTERS TO THE SEVEN CHURCHES. 


(To the angels of the Churches, ze. to the Churches in their 
potential and ideal character, John addresses the seven following 
letters, which come from Jesus Himself, through whom alone 
their ideals can be realized; for He holds them in His right 
hand. These Churches, which are very imperfect witnesses of 
God on earth, are menaced with world-wide tribulation. These 
Letters were written by John, probably in the time of Vespasian, 
and edited afresh for incorporation in the Apocalypse. See 


vol. i. 43-47.) 
CHAPTER II. 


II. 1-7. (Letter to the Church in Ephesus, which is praised 
for rejecting false teaching, but blamed for forsaking its first 
love.) 


1. To the angel of the Church in Ephesus write: 


These things saith he that holdeth the seven stars in his 
right hand, 

That walketh in the midst of the seven golden candle- 
sticks : 


2. I know thy works, even thy toil and endurance, Church 


And that thou canst not bear evil men ; sel apy 


: : its rejec- 
But hast tried them which say they are apostles and are |" He 
not, false 
And hast found them false. teachers 
and its 
1 Nearly all the authorities read al λυχνίαι al ἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν. endurance, 
The position of the numeral without the article in the predicate here is 2-3 
parallel to that of ἑπτά and δέκα in xvii. 9, 12, xxi. 21. But here we require 
the article in the predicate, since the predicate is co-extensive with the 
subject, and since ‘‘ the seven churches” (τῶν ἑπτὰ ἐκκλησιῶν) have just been 
mentioned. Two cursives Pr fl and arm‘ rightly omit the second ἑπτά. 
2 Not ‘‘and they are ποῖ᾽; for we have a Hebraism here; see note on 
5-6, vol. i. 14. 


390 THE REVELATION OF ST. JOHN [II. 3-10. 


8. And thou hast endurance, 
And didst bear for my name’s sake, 
And hast not grown weary. 


But 4. But I have (this) against thee, that thou hast left thy first 
blamed love. 
for forsak- 


ing its first δ᾽, Remember therefore from whence thou hast fallen, 
love And repent and do the first works ; 

Or else I will come unto thee, 

And remove thy candlestick out of its place.! 


6. But this thou hast, that thou hatest the works of the 
Nicolaitans, which I also hate. 


a He that hath an ear, let him hear 
What the Spirit saith unto the Churches: 


The victor ΤῸ him that overcometh will I give to eat of the tree of life, 


will eat of which is in the Paradise of God. 
the tree of 


life 8-11. (Letter to the Church in Smyrna, which is praised for 
its loyalty under tribulation and impoverishment, and forewarned 


against a still worse though shortlived persecution.) 


Church in 8. And to the angel of the Church in Smyrna write: 
Smyrna 


praised for These things saith the first and the last 

ey Which was dead, and is alive (again) : 

u 

edged ἃ 9. I know thy tribulation and poverty, 

ion, an Ε 

fare: But thou art rich ; 

warned And the blasphemy of certain of those? which say they 
of ee are Jews and are not,® 

oe Pas But are a synagogue of Satan. 

persecu- 


tion, 8-10 10. Fear not the things which thou art about to suffer: 
Behold, the devil is about to cast some of you into 
prison, 
That ye may be tempted, and have tribulation for ten 
days. 


Be thou faithful unto death, 
And I will give thee the crown of life. 


1 A gloss adds, ‘‘ except thou repent” ; see vol. i. p. 51. 

3 ἐκ τῶν λεγόντων is partitive. Our author does not charge with blasphemy 
all who claim to be Jews. The limitation is defined further in “πα are 
not, but are a synagogue of Satan.” But the é« here may be only a sign of 
the genitive ; see my Grammar in the Introd. to vol. i. under ἐκ, 

Not ‘‘and they are not” ; see note on ver. 2. 


Li: 11-17. ] LETTER TO THE CHURCH IN PERGAMUM 301 


11. He that hath an ear, let him hear 
What the Spirit saith unto the Churches : 
He that overcometh shall not be hurt by the second 
death. 


12-17. (Letter to the Church in Pergamum.) 
12. And to the angel of the Church in Pergamum write: 


These things saith he that hath the two-edged the sharp 
sword : 


I know where thou dwellest, 

(Even) where Satan’s throne is: 

And thou holdest fast my name, 
And didst not deny (thy) faith in me, 


Even in the days of Antipas, my faithful witness,! 
Who was slain among you, 
Where Satan dwelleth. 


But I have a few things against thee, 

Because thou hast there some who hold the teaching of 
Balaam, 

Who taught Balak to cast a stumbling-block before the 
children of Israel, 

To eat things sacrificed to idols, and to commit fornica- 
tion. 


13. 


14. 


15. Thus? thou too in like manner hast some who hold the ie 


teaching of the Nicolaitans. 


16. Repent, therefore, 
Or else I will come unto thee quickly, 
And I will make war against them with the sword of my 
mouth. 


17. He that hath an ear, let him hear 
What the Spirit saith unto the Churches. 


To him that overcometh I will give of the hidden manna, 
And I will give him a white stone, 

And upon the stone a new name® written, 

Which none knoweth but he that receiveth it. 


1 AC read ‘‘ my witness, my faithful one”; but i. 5, iii. 14 support the 
text adopted above. 

2 The ‘‘ thus” is justified by the statement in 14, while the words “‘ thou 
too in like manner” involve a comparison with the Church in Ephesus, ii. 3. 

3 Though difficulties may attach to the various explanations of the ‘‘ white 
stone,” that of the new name is clear. The name stands for the man and all 
therein implied—his personality. For him that overcometh this personality 
is so transformed, developed and enriched that it is in effect a new personality, 
which none knoweth save God and the man himself. 


The victor 
will be 
beyond 
the reach 
of death 


Church in 
Pergamum 
praised for 
its stead- 

fastness ᾿ 
and loyalty 

in the days 
of persecu- 
tion, 12-13 


But 
blamed for 
suffering 
men cor- 
rupt in 
doctrine 
and life to 
exist in 
their 
midst, 

I —_ 


The victor 
will be 
endowed 
with 
enriched 
powers 
and 
personality 


Church of 
Thyatira 
praised for 
its growth 
in things 
spiritual, 


18-19 


But 
blamed for 
suffering a 
false 
prophet- 
ess in its 
midst, 
20-25 


392 THE REVELATION OF ST. JOHN 


(II. 18-28. 


13-29. (Letter to the Church in Thyatira.) 
18. And to the angel of the Church in Thyatira write: 


These things saith the Son of God, 
Whose eyes ! are like a flame of fire, 
And whose feet ? are like unto burnished brass: 


19. I know thy works— 
(Even) thy love, and faith, and ministry, and endurance ; 


And thy last works are more than the first. 


20. But I have (this) against thee, 

That thou sufferest the woman Jezebel, who calleth 
herself a prophetess, 

And teacheth 8 and seduceth my. servants, 

To commit fornication, and to eat things sacrificed to 
idols. 


And I have given her time that she should repent : 
But she hath refused to repent of her fornication. 


21. 


22. Behold, I will cast her upon a bed of suffering,* 


And those who commit adultery with her into great 
tribulation : ὅ 


23. But her children I will slay with pestilence: 


And 5098 all the churches shall know 
That I am he that searcheth the reins and hearts, 
And giveth? to each one of you according to your works. 


1 Lit. ‘‘ who has his eyes.” 
2 Lit. ‘‘and his feet”; but the possessive pronoun is really a part of the 
relative in Hebrew. Thus the stanza would run in Hebrew: 


order} DR ἢ 
OX ἼΠὺ3 YIY WR 
5$p nena ynban 


8 Not ‘‘and she teacheth” ; for we have here a Hebrew idiom ; see vol. i. 
14 sq. 

4 See vol. i. p. 71. 
rendered by the future. 

5 Text adds a gloss, ‘‘unless they repent of their works.” These words 
are unnecessary. Moreover, ἐὰν μή with ind. (μετανοήσουσιν, AN: μετανοή- 
σωσιν C 025. 046), is against John’s usage. The punishments in 22* > leave 
an opportunity for repentance but not the punishment in 23*. The omission 
of 22° restores the parallelism and makes this stanza a tristich as the two that 
follow. 

6 Here καί has this meaning still more strongly than in Matt. v. 15, 
xxiii. 32; 1 John iii. 19, etc. 

1 ὁ ἐραυνῶν ... καὶ δώσω. 
idiom as ini. 5°-6=jn» . 
that implied in the text. 


Here as in iii. 9, ἰδού with the present indic. is to be 


We have here another instance of the same 
. . Jnana. Cp. Amos ix, 6 for a construction like 
The judgments about to be executed in 22-23% will 


II. 24-29.] LETTER TO THE CHURCH IN THYATIRA 393 


24. But to you I say, to the rest that are in Thyatira, 
As many as have not this doctrine, 
That know! not the deep things of Satan, as they call 
(them)— 


25. I cast upon you none other burden: 
Only hold fast what ye have till I come. 


26. And he that overcometh, even he? that keepeth my 
works unto the end— 
To him will I give authority over the nations: 
27°. As I also have received from my Father,’ 


27. And he shall break 6 them with a rod of iron ; 
As the potter’s vessels shall they be dashed to pieces : 5 
28. And I will give him the morning star. 


29. He that hath an ear, let him hear 
~ What the Spirit saith unto the Churches. 


cause all the Churches to know that it is Christ that is the Judge, and that 
He judgeth now. In fact it is from such experience that they connect the 
judgments in 22 with the conclusion in 234. The judgments are in accordance 
with the works. Both the sins and their punishments have become actually 
known to them. Hence there is no eschatological reference here to the final 
judgment, and accordingly καὶ δώσω must not be translated ‘‘and I will 
give,” but according to the Hebrew idiom as rendered above. Here is 
another fact tending to prove that the Seven Letters were written at a much 
earlier date than the Book as a whole. The Letters insist more upon the 
present judgments of Providence, the Book as a whole on the final judgment. 

1"Eyvwoav. Timeless aorist to be translated as a perfect = “‘ have recog- 
nised” = ‘‘ know.” See Introd. vol. i. Gram. § 4. iii. ; 

2 Or ‘‘and.” 

3 This line follows 26° immediately, as the exactly parallel construction in 
iii. 21 shows. 

4 Or ‘‘shatter ” or ‘‘ destroy” ; see note in vol. i. p. 75 sq. 

5 συντρίβεται is to be taken as a Hebraism and rendered by the future; 
see vol. i. 77. Tyc (ut vas figuli comminuentur) Pr vg (sicut (tanquam vg) 
vas figuli confringentur) (s??) presuppose συντριβήσονται and the above 
translation. 2050 gig (s' emended by Gwynn)=kal συντρίψει αὐτοὺς ὡς τὰ 
σκεύη κτλ. In any case the verb affects the ἔθνη, not the σκεύη. 

συντρίβονται (or συντριβήσονται) would have seemed more natural in our 
text, since ἔθνη is thrice preceded and twice followed by the plural verb in 
our author (xi. 18, xv. 4). But the sing. verb occasionally fo//ows the neuter 
plural of various nouns in our author; see vol. i. Gram. ὃ 8. ii. (ὁ). If this 
seems unsatisfactory here, seeing that ἔθνη is referred to in the preceding 
clause by αὐτούς, then we must regard συντρίβεται as a slip of the writer 
or a primitive corruption for συντρίβονται or συντριβήσονται, 


The victor 
shall share 
in Christ’s 
dominion 
over the 
nations, 
and re- 
ceive the 
morning 
star, 26-28 


The 
Church in 
Sardis 
blamed for 
its spiritual 
declension, 
and ad- 
monished 
to be 
watchful 
and re- 
pent, 1-3, 
xvi. 15 


Second 
Beatitude 
for those 
who keep 
their 
garments 
clean 


Yet a few 
in Sardis 
are 
worthy 


The victor 
shall 
obtain a 
spiritual 
body, and 
have his 
name in 
the Book 
of life 


394 THE REVELATION OF ST. JOHN [1Π.1.δ 


CHAPTER, III. 


Ir. 1-6. (Letter to the Church in Sardis.) 


1, To the angel of the Church in Sardis write: 


These things saith he that hath the seven Spirits of God, 
And the seven stars: 


I know thy works 
That thou hast a name to live, but art dead. 


2. Be watchful, and strengthen the things that remain, (but) 
which are ready to die: 
For I have found no works of thine fulfilled before my 
God.? 


8. Remember therefore how thou hast received and didst 
‘hear, 
And keep (them), and repent. 


XVI. 15. Behold, I come as a thief: 
Blessed is he that watcheth, and keepeth his 
garments, 
So that he may not walk naked, 
And his shame be seen.? 


III. 85, If therefore thou dost not watch, 
I will come as a thief, 
And thou shalt not know 
At what hour I shall come to thee. 


4. But thou hast a few names in Sardis 
Which have not defiled their garments, 
And they shall walk with me in white ; 
For they are worthy. 


5. He that overcometh shall thus be arrayed in white 
garments ; 
And I willin no wise blot his name out of the book of life, 
But I will confess his name before my Father, 
And before his angels. 


He that hath an ear let him hear 
What the Spirit saith unto the Churches. 


1 The epistolary imperfect here rendered as a present. 

2 «* Works of thine” (AC). This judgment is more sweeping than the 
reading of x 025. og6—‘‘ thy works.” Sardis has failed as a centre of spiritual 
power. 

® Lit. ‘‘ they see his shame.” 


ΠῚ. 7-10.] LETTER TO CHURCH IN PHILADELPHIA 395 


III. 7-13. (Letter to the Church in Philadelphia in which it 
is given unqualified approval for its fidelity and steadfastness, and 
promised the honour and privileges of the true Israel (9), and 
deliverance from the final demonic woes in the approaching 
worldwide tribulation (10-11). He that overcometh shall have 
an everlasting place in the spiritual Kingdom of God—even 
God’s city, the New Jerusalem—and bear on his forehead God’s 
name and Christ’s own new name, 12.) 

7. And to the angel of the Church in Philadelphia write : 
These things saith he that is holy, he that is true, 

He that hath the key of David, 

That openeth and none closeth,! 

And closeth and none openeth : 

Behold I have set before thee an open door, 

. Which none can shut.? 


I know thy works, 

That thou hast a little power, 
And yet thou hast kept my word 
And hast not denied my name. 


Behold, I will cause * them of the synagogue of Satan 
Who say that they are Jews and are not, 

But do lie: 

Behold, I will make them to come 

And worship before thy feet, 

And know that I have loved thee. 


10. Because thou hast kept the word of my endurance, 
I also will keep thee from the hour of tribulation, 
Which is about to come upon the whole world, 

To tempt them that dwell upon the earth. 


1 See vol. i. 86. 

2 8>-¢ form a parenthesis, if the MSS order is followed. But the MSS 
order of the text cannot be right. Hence 8&°¢ are restored before 8%. Thus 
in 7-I0 there are four stanzas: the first and third of six lines each, and the 
second and fourth of four lines each. 

3 Here ἰδοὺ διδῶ ΞΞ [2 ‘35, and indubitably refers to the future, and should 
be so translated (so rightly in AV.). This common Hebraism (see Gesenius, 
Heb. Gram., transl. by Cowley, § 1162), where the participle=a future, is called 
futurum instans. Our author sometimes puts the present (indicative) (cf. 
ii. 225) after ἰδού, where it is to be rendered as a future: also xvi. 15, 
xxii. 7, 12. In the last three cases the ἔρχομαι may be rendered as a present 
owing to the idea of futurity associated with the technical use of the verb. 
The same variation in the renderings of this idiom appears in the LXX. . 

* The demonic temptations here referred to can only affect the unbelievers 
(2.6. ‘* those that dwell upon the earth” ; see note on xi. 10 in vol. i. 289). 


Church in 
Phila- 
delphia 
praised for 
its stead- 
fastness 
despite its 
weakness, 


7-8 


Promised 
the powers 
and privi- 
leges of 
the true 
Israel 


And de- 
liverance 
from the 
woes that 
are to try 
the. 
faithless 


The victor 
shall dwell 
for ever in 
God’s city 
and bear 
His name 
and 
Christ’s 
new name 


Church in 
Laodicea 
denounced 
for its 
self-com- 
placency 
and for its 
spiritual 
destitution 
despite its 
material 
wealth and 
intellectual 
culture, 


14-17 


Bidden to 
seek the 
true riches 
and to re- 
pent, 18- 
19 


396 


11, 


12. 


18. 


III. 


14. 


15. 


16. 


17. 


18. 


19. 


THE REVELATION OF ST. JOHN [ III. 11-19. 
I come quickly: hold fast what thou hast ; 
Let none take thy crown. 


He that overcometh—I will make him a pillar in the 
temple of my God, 

And he shall go out no more : 

And I will write upon him the name of my God, 

And the name of the city of my God, 

The new Jerusalem which cometh down out of heaven 
from my God, 

And mine own new name. 


He that hath an ear, let him hear 
What the Spirit saith unto the Churches. 


14-22. (Letter to the Church in Laodicea.) 


And to the angel of the Church in Laodicea write: 


These things saith the Amen, 
The faithful and true witness, 
The beginning of the creation of God: 


I know thy works 
That thou art neither cold nor hot: 
I would thou wert cold or hot. 


So because thou art lukewarm, 
And neither cold nor hot, 
I will spew thee out of my mouth. 


Because thou sayest, I am rich, 

And have gotten riches, and have need of nothing ; 

And knowest not that thou art (of all creatures) the 
(most) wretched and miserable 

And poor and blind and naked: 


I counsel thee to buy of me gold refined by fire, that 
thou mayest be rich ; 

And white garments, that thou mayest clothe thyself, 

And that the shame of thy nakedness be not made 
manifest ; 

And eyesalve to anoint thine eyes, that thou mayest see. 


As many as I love, I reprove and chasten: be zealous 
therefore, and repent. 


III. 20-IV. 2.] VISION OF GOD 397 


20. Behold, I stand at the door and knock: 
If any man hear my voice and open the door, 
I will come in to him, and will sup with him, 
And he with me. 


21. To him that overcometh, I will grant to sit with me on 
my throne, 
As I also have overcome, and sat down with my Father 
on his throne. 


22. He that hath an ear, let him hear 
What the Spirit saith unto the Churches. 


CHAPTER IV. 


THE VISION OF GOD THE CREATOR, FROM 
WHOM ARE ALL THINGS. 


(With iv. comes an entire change of scene. The dramatic 
contrast could not be greater. In ii.-iii. we had a vivid descrip- 
tion of the Churches, with the ideals they cherished, their faulty 
achievements, their not infrequent disloyalties, and their outlook 
darkened with the fear of universal martyrdom. But the 
moment we leave behind the restlessness and turmoil of earth, 
the moral shortcomings and apprehensions of the Churches in 
ii.—ill., we enter in iv. into an atmosphere of perfect assurance and 
peace, where neither the threatenings of the powers of evil nor 
the alarms of the faithful on earth can awake even a momentary 
misgiving in the heavenly hosts that serve and worship. And 
yet that the manifold needs and claims of the faithful on earth 
were the object of God’s gracious purposes becomes clear and 
ever clearer as we advance.) 


1. After these things I saw, and behold, a door was opened 1 
in heaven, and the former voice,? which I had heard as of a trumpet 
speaking with me, said, Come up hither, and I will show thee 
the things which must come to pass hereafter. 2. Straightway 
I was in the spirit : 8 


And behold a throne was set in heaven, 
And on the throne (was) one seated ; 


11 have taken these participles as finite verbs, a construction occasionally 
occurring in our author and in Hebrew, and very frequently in Aramaic. If 
rendered as participles the sense is not so good: ‘‘ Behold, a door opened in 
heaven, and the former voice, as of a trumpet speaking with me, saying.” 

53.2.8. that in i, 10. 

3 On the high probability that part of this chapter was written at an 
earlier date by our author and subsequently incorporated by him when he 
edited the complete work, see vol. i. 104 sq., § 3. 


Appeal to 
the indi- 
vidual 
Laodicean 


The victor 
shall share 
in Christ’s 
glory, as 
He in His 
Father’s 


Vision of 
a throne 
and of 
Him that 
sat there- 
on, 2-3 


The four 
and twenty 
Elders 


The four 
Cherubim, 
6b-g> 


The 
Cherubim 
praise God 
as Holy, 
Almighty, 
and Ever- 
lasting 


398 THE REVELATION OF ST. JOHN 


(IV. 3-8. 

8. And he that sat was to look upon like a jasper stone and 
a sardius, 

And there (was) a rainbow round about the throne, like 

an emerald to look upon. 


4. And round about the throne (were) four and twenty 
thrones : 
And on the thrones four and twenty elders sitting, 
Clothed in white garments ; 
And on their heads (were) crowns of gold. 


And out of the throne proceeded lightnings and voices 
and thunders, 

And seven lamps of fire were burning before the throne,! 

And before the throne there was as it were a sea of glass 
like unto crystal ; 

And 3 round about the throne (were) four living creatures,® 
full of eyes before and behind. 


And the first creature (was) like a lion, 

And the second creature like a calf, 

And the third creature had a face as of a man, 
And the fourth creature (was) like a flying eagle. 


And the four living creatures had each of them six 
wings, 

And they rest ® not day and night, saying : 

Holy, holy, holy (is) the Lord God Almighty,® 

Which was, and which is, and which is to come. 


1 A gloss is added here: ‘‘ which are the seven spirits of God.” On the 
whole line see vol. i. 117. 

2 A disturbing gloss is added here : 
vol, i. 118. 

3 2,4. Cherubim ; see vol. i. 119-123. 

The following clause is here interpolated: ‘‘ Around and within they 
are full of eyes”; see vol. i. 125. 

5 Pr gig and vg*:4 give ‘‘ rested.” See next note. 

ὁ The rendering ‘‘ Almighty” is probably right, but by no means certain. 
The Hebrew behind παντοκράτωρ is in our author meas; see Isa. vi. 3. See foot- 
note oni. 7 above. The specific word in Greek for ‘‘ Almighty” is παντοδύναμος, 
which is found in Wisd. vii. 23, xi. 17, xviii. 15. It is significant that, although 
κρατεῖν has in some instances approximately the meaning of ‘‘ to be powerful,” 
in the LXX (see Esth. i. 1; 1 Esdr. iv. 38, etc.), it never has this meaning in 
our author nor in the NT. The two words παντοκράτωρ, παντοδύναμος are 
found side by side in the Liturgy of St. James ; see Lightfoot, Apostolic Fathers, 
11, i. 7. In the Apostles’ Creed and generally in later times omnipotens is 
the equivalent of παντοκράτωρ. The rendering ‘‘ Lord God of Hosts” would 
be safe in any case. 


‘in the midst of the throne and” ; see 


IV. 9-11-V. 1.] VISION OF CHRIST 399 


9. And when the living creatures give! glory and honour 
and thanks 
To him that sitteth on the throne, 
Who liveth for ever and ever, 


10. The four and twenty elders fall! down before him that 
sitteth on the throne, 
And worship! him that liveth for ever and ever, 
And cast their crowns before the throne, saying, 


11. Worthy art thou our Lord and God, 
To receive the honour and the glory and the power: 
For thou didst create all things, 
And because of thy will they were, and were created.? 


CHAPTER V. 


THE VISION OF CHRIST THE REDEEMER, THROUGH 
WHOM ARE ALL THINGS. 


(As in iv. we have the vision of God from whom are all things, 
in v. we have the vision of the Lamb, into whose hands the 
destinies of the world are committed, inasmuch as through His 
redeeming death He had won the right to carry God’s purposes 
into effect. As in iv. the Elders and Cherubim worship God as 
the Creator, in v. the Cherubim, Elders, and angels worship 
Christ as the Redeemer, while the chapter closes in the adora- 
tion of God and Christ by all.) 


1. AndI saw upon the right hand of him that sat on the 
throne a book written within and on the back, sealed 


1 These verbs are futures and not pasts in the Greek. But the context 
cannot admit of futures. We have here no prediction of what shall be under 
certain circumstances, but (4) either az account of what the Seer saw in a 
vision in the past—in such a case we should have pasts, and so Pr vg® 4: ¥ arm! 
render—(4) or a statement of the regular order of divine worship in heaven. 
Since the praise of the Elders follows immediately on that of the Cherubim, the 
context seems to favour (4). Hence the futures are to be rendered as presents. 
The Greek futures represent Hebrew imperfects in the mind of our author 
used in a frequentative sense—a common usage in Hebrew ; see vol. i. Gram. 
§ 10. ii. (Δ). But (a) may be right, and the context refer simply to what the 
Seer saw in his vision. Then the futures would have to be rendered as pasts, 
as in the Latin and Armenian Versions mentioned above. The Hebrew 
imperfects in the mind of our author would explain this anomaly also. In 
careful translations like the LXX the uncertainty of the translators as to 
whether the Hebrew imperfect should be rendered by the Greek present, 
future, or past imperfect is constantly manifest, each of these renderings being 
possible. 

? Lit. ‘‘ were’’ (jjcav—so A omitting rest of line). Other MSS and Ver- 
sions : ‘‘ were and were created.” 


The Elders 
praise God 
as the 
Creator of 
all things, 
10-11 


Vision of 
the sealed 
book 


which 
none could 


open, 1-4 


save the 
Lamb, 
whom the 
Seer now 
beholds 


Adoration 
of the 
Lamb by 
the 
Cherubim, 
Elders, 
and count- 
less hosts 
of angels, 
8-12 


400 THE REVELATION OF ST. JOHN [V. 2-12. 
2. with seven seals. And I sawa strong angel proclaiming 
with a loud voice, Who is worthy to open the book, and 
to loose the seals thereof? And no one in heaven, or on 
earth, or under the earth was able to open the book, or to 
look thereon. And I wept much, because no one was 
found worthy to open the book, or to look thereon. And 
one of the Elders saith unto me, Weep not: Behold the 
Lion that is of the tribe of Judah, the Root of David, hath 
. prevailed to open the book and its seven seals. And I 
saw between the throne and the four living creatures and 
the elders! a Lamb standing as though it had been slain, 
having seven horns and seven eyes, which are the seven 
spirits of God sent out into all the earth. And he came 
and took? (it) out of the right hand of him that sat on 
. the throne. And when he had taken the book, the 
four living creatures and the four and twenty elders fell 
down before the Lamb, having each of them a harp and 
golden bowls full of incense. And they sang‘ a new 
song, saying, 

Worthy art thou to take the book, 

And to open the seals thereof ; 

For thou wast slain, 


And hast redeemed unto God with thy blood 

Men of every tribe, and tongue, and people, and nation, 

And hast made them unto our God a kingdom and 

priests, 

And they reign ® upon the earth. 

11. And I saw, and heard the voice of many angels round 
about the throne;® and the number of them was ten 
thousand times ten thousand and thousands of thousands, 

12. saying, with a loud voice: 

Worthy is the Lamb that hath been slain 
To receive the power, and riches, and wisdom, 
And might, and honour, and glory, and blessing. 


4. 
5. 


τ 


© 


10. 


1 Here the Lamb stands between the inner circle of the Cherubim and 
the outer circle of the Elders. This implies a Hebraism in the text. See 
vol. i. 140. Otherwise render: ‘‘in the midst of the throne and the four 
living creatures and in the midst of the elders.” 

2 The perfect is here an aorist perfect: the RV. renders “ taketh” ; cf. 
viii. 5. See Introd. vol. i. Gram. ὃ 4. v. 

δ The MSS add a gloss here: ‘‘ which are the prayers of the saints.” 
prayers and the incense were not identical ; see vol. 1. 145. 

4 The text has “‘sing”; but this can represent the Hebrew imperfect in our 
author’s mind. 

5 In the vision the Seer sees the saints already reigning in the Millennial 
Kingdom. Otherwise the verb is to be given a future sense as a Hebraism. 

® The MSS add a gloss here: ‘‘ And the living creatures and the elders.” 
See vol. i. 148. 


The 


Υ. 13-VI. 3.] OPENING OF THE SEALS 401 


18-14. (These two verses form the proper close to iv.-v., 
for they give the grand finale pronounced by all creation in 
praise of both God and the Lamb—the themes of iv. and 
ν. I-12.) 


13. And every created thing which is in heaven, and on the All crea- 
earth, and under the earth, and on the sea, and all things that tion unites 
are therein, heard I, saying, in esta 


Unto him that sitteth upon the throne, and unto the Lamb, Ne 


Be the blessing, and the honour, and the glory, 
And the power, for ever and ever. 
14, And the four living creatures said 
Amen. 
And the elders fell down and worshipped. 


CHAPTER VI. 


THE JUDGMENT OF THE WORLD BEGINS WITH 
THE OPENING OF THE SEALS BY CHRIST. 


(Christ opens seal after seal of the Seven-sealed Book, and as 
they are successively opened a series of destructive agencies are 
let loose—war, international strife, famine, pestilence, the prayers 
of the martyrs which have become instruments of divine wrath 
(see footnote 2, p. 403), a mighty earthquake, cataclysms 
affecting heaven and earth. Through these God’s judgments on 
evil are brought to pass. But the cosmic troubles are still 
future, and even when fulfilled are partial and not the immediate 
heralds of the end, as the dwellers on the earth apprehended (see 


vol. i. 183, 153 544:.). 


1, And I saw when the Lamb opened one of the seven 
seals, and I heard one of the four living creatures 
saying as with a voice of thunder, Come. 


2. And I saw, and behold a white horse, Vision of 
And he that sat thereon had a bow; War 
And there was given unto him a crown: 

And he went forth conquering and to conquer. . 


3. And when he opened the second seal, I heard the second 
living creature saying, Come. 


VOL. 11.—26 


Vision of 
inter- 
national 
and civil 
strife 


Vision of 
famine 


Vision of 
pestilence 


402 THE REVELATION OF ST. JOHN | VI. 4-8. 


4. And another horse, a red one, went forth : 
And to him that sat thereon was given to take away the 
peace of the earth,! 
And that they should slay one another, 
And there was given to him a great sword.? 


5. And when he opened the third seal, I heard the third 
living creature saying, Come. 


And I saw, and behold, a black horse ; 
And he that sat thereon had a balance in his hand. 


6. And I heard as it were a voice in the midst of the four 
living creatures saying, 


A measure of wheat for a penny, 
And three measures of barley for a penny ; 
But to the oil and the wine do no hurt. 


7. And when he opened the fourth seal, I heard the voice of 
the fourth living creature saying, Come. 


8. And I saw, and behold, a pale horse : 3 
And he that sat thereon was nanred Pestilence,5 


1S0 A, which omits ἐκ. But even if we retain ἐκ, with the great 
majority of the authorities, the sense could be the same; cf. ii. 9, ‘‘the 
blasphemy of (ἐκ) them.” This peace is the wrong peace. Christ came to 
destroy it to make room for the true peace. The text recalls a saying of 
Christ in Matt. x. 34: ‘‘ Think not that I came to send peace on the earth: 
I come not to send peace but a sword.” Otherwise with x, etc., render: ‘‘to 
take peace from the earth.” 

2 The sword bears here the eschatological meaning of civil and international 
strife. It is given by God to the faithless nations that they may destroy each 
other with it. See vol. 1. 165. 

8 Ramsay (Cities of St. Paul, 430 sq.) traces these commands to ancient 
custom. ‘The annual crops may be destroyed, but that means only scarcity 
and high prices; a new year will bring new crops. On the other hand, the 
vines and the olive must not be destroyed, because that means lasting ruin. 
New olive trees take about seventeen years to mature. Vines also need a 
number of years... - This old principle of West Asiatic international 
religious law was taken up into the Mosaic Law.” This is no doubt true, but 
our author is first of all and mainly dependent on the Little Apocalypse (Mark 
xiii. and parallels) and Zech. i. 8, vi. 2-7. See vol. i. 158 sqq. 

4 The MSS add a gloss: ‘‘ And Hades followed with him.” 
169 56. 

ne go θάνατος must be rendered. It bears this meaning in ii. 23, xviii. 8, 
and frequently inthe LXX. It=731, See vol. i. 170. In Aquila and Sym- 
machus 137 is rendered by λοιμός (‘‘ pestilence”), which is unmistakable in 
meaning, but in the LXX by @dvaros and not λοιμός. (Hence correct foot- 
note in vol. i. 170.) Aquila so renders it in Deut. xxviii. 21; Amos iv. 10; 
Hab. iii. 5: Sym. in Ps. Ixxvii. (Ixxviii.) 48, xc. (xci.) 6; Jer. xlv. (xxxviii.) 
2, and both translators in Ex. v. 3, ix. 3, 15; Ezk vi. 12, xii. 16. In Ps, 
Ixxvii. (Ixxviii.) 50 the LXX renders both mp and 737 by θάνατος. 


See vol. i. 


VI. 9-13. | FIFTH AND SIXTH SEALS 403 


And authority was given unto him over the fourth part of 


the earth.! 


9. And when he had opened the fifth seal, I saw underneath 
the altar the souls of them that had been slain for the 
word of God, and for the testimony which they held: 


10. And they cried ? with a loud voice, saying, 


How long, O Master, holy and true, 
Dost thou not judge and avenge our blood 
On them that dwell on the earth? 


11. And there was given to each one of them a white robe; 
And they were bidden to rest yet for a little season, 
Until their fellow-servants also and their brethren should 

be fulfilled, 
That should be killed even as they. 


12, And I saw when he opened the sixth seal: 


And there was a great earthquake ; 
And the sun became black as sackcloth of hair, 
And the whole moon became as blood ; 


13. And the stars of heaven fell? to the earth, 
As a fig tree casteth her unripe figs, 
When shaken by a mighty wind. 


1MSS add a gloss: ‘‘to kill with sword and with famine and with 
pestilence (or ‘death’), and with the wild beasts of the earth.” See vol. i. 
171. 
͵ 2 Though the subject of the seal is described as ‘‘ persecutions” (see vol. 
i, 158, 171 sqq.), in keeping with the original eschatological tradition in Mark 
xiii. 7-9, 24-25 (and parallels), the reader should observe that its character 
has been changed by our author. Here the first thought is not of the 
persecutors or of their victims, but of the prayers of the latter. The prayers 
of the martyrs, vi. 9-10, are conceived as an instrument of divine wrath. 
The prayers of the martyrs offered on the altar, vi. 9-10, as those of all the 
saints, viii. 3-4, become spiritual forces. Hence a voice from this altar, 
ix. 13, orders the four angels of punishment to be let loose for the second 
Woe, and in xiv. 18 an angel from this altar delivers to the Son of Man the 
divine command to undertake the judgment of the earth, while in xvi. 7 
(which rightly belongs to xix., see vol. ii. 122) the altar declares, as the angels, 
Elders and Cherubim have already done, that God’s righteousness and truth 
have at last been vindicated in the destruction of Rome. Thus the prayers of 
the martyrs and saints are conceived as bringing about divine judgment, like 
the other seals. 

3 ἔπεσαν should perhaps be rendered ‘‘ were cast,” seeing that πίπτειν is 
here used as the passive of Bd\Xew=‘‘casteth,” in the next fine. In Isa, 
xxxiv, 4 the same verb is presupposed in both clauses of the LXX and Sym. : 
πεσεῖται. . . ws πίπτει. See vol. i. 180, 


Vision of 
the 
martyrs 
praying for 
retribution 
on their 
perse- 
cutors, 
g-10 


The 
martyrs 
given 
spiritual 
bodies 


Vision of 
an earth- 
quake 
with other 
cosmic 
evils, 
12-14 


Men’s 
hearts fail 
them for 
fear, 


15-17 


404 THE REVELATION OF ST. JOHN [VI. 14-17. 


14. And the heaven was parted, 
Being rolled up as a scroll ;! 
And every mountain and island were moved out of their 
places. 


15. And the kings of the earth, and the princes, and the 
chief captains, and the rich, and the strong, and every 
bondman and freeman, hid themselves in the caves and 

16. in the rocks of the mountains ; and said to the mountains 
and to the rocks, 


Fall on us, and hide us from the presence of him that 
sitteth on the throne, 
And from the wrath of the Lamb: 


17. For the great day of his? wrath is come ; 
And who is able to stand? 


CHAPTER VII. 


VISION OF THE SEALING OF THE SPIRITUAL ISRAEL: 
AND OF THEIR BLESSEDNESS IN HEAVEN AFTER 
MARTYRDOM. 


(In the preceding five chapters there is a progressive drama, 
advancing in a series of visions dealing first with its chief agents : 
(a) with the Christian Church on earth, ii.—iii.; (ὁ) with God 
from whom are all things, iv. ; (¢) with Christ, who takes upon 
Himself the fulfilment of God’s purposes, v. ; and then with the 
opening of the first six Seals, which are to be followed by a 
series of social and cosmic judgments, vi. But with vii. 1-3 a 
pause is made in order that the spiritual Israel may be sealed, to 
secure them against the coming three Woes of a demonic char- 
acter, 4-8. Thus in vii. 1-8 a pause is made in the movement 
of the divine drama, but in vii. 9-17 there is more: there is a 
breach in the unity of time, a unity which has been observed in 
ii.—vii. 8. But this breach is full of purpose. The sealing in 
vii. 1-4, though it secures the faithful from demonic powers, does 
not secure them from suffering martyrdom. Hence to encourage 
them to face these impending evils the Seer recounts the vision 
in vii. 9-17, in which, looking to the close of the great tribula- 


1 So x ἑλισσόμενος and some Cursives. So also Isa, xxxiv. 4: ἑλιγήσεται ὡς 
βιβλίον ὁ οὐρανός. But the best attested reading, ἑλισσόμενον, is perhaps at 
once original and a primitive slip for the emended form in ΜΚ. If ἑλισσόμενον 
be taken as the original and correct text, then it is to be rendered: ‘‘as a 
scroll being rolled up.” 

2 Less weighty authorities read ‘‘ their.” 


VII. 1-9.] SEALING OF THE SPIRITUAL ISRAEL 405 


tion, he beholds those who had been sealed and died as martyrs, 
already triumphant in heaven before the establishment of the 
Millennial Kingdom. This vision is proleptic. It constitutes a 
breach in the unity of time. At its close the chronological order 
of events is resumed. Such proleptic visions recur with the 
same purpose later on.) 


1. 


2. 


ιὰ 


After this I saw four angels standing at the four corners Destruc- 
of the earth, holding the four winds of the earth, that no tive 
wind should blow on the earth, or on the sea, or upon any aaa q 
tree. And I saw another angel ascend from the sun- ¢j] Goq’s 
rising, having a seal! of the living God: and he cried servants 
with a loud voice to the four angels, to whom it was are sealed, 
given to hurt the earth and the sea, saying, Hurt not ‘3 
the earth, neither the sea, nor the trees, till we have sealed 
the servants of our God in their foreheads. And I heard The 
the number of them that were sealed: a hundred and Spiritual 


forty and four thousand were sealed 3 out of every tribe of τὰ οὗ 4-8 

the children of Israel. 

Of the tribe of Judah were sealed 2 twelve thousand : 

Of the tribe of Reuben twelve thousand : 

Of the tribe of Simeon twelve thousand : 

Of the tribe of Levi twelve thousand : 

Of the tribe of Issachar twelve thousand : 

Of the tribe of Zebulun twelve thousand : 

Of the tribe of Joseph twelve thousand : 

Of the tribe of Benjamin were sealed 3 twelve thousand: 

Of the tribe of Gad twelve thousand : 

. Of the tribe of Asher twelve thousand: 
Of the tribe of Naphtali twelve thousand : 
Of the tribe of Manasseh twelve thousand.® 
. After these things I saw, Vision of 

And behold, a great multitude, which no man could the future 
number, blessedness 

Out of every nation, and (all) tribes and peoples and rae hea 
tongues, been 

Standing before the throne and before the Lamb, sealed and 

Clothed in white robes, and with palms in their hands ; aes 


1 The text here is without the article. In ix. 4, where it recurs, it has 


the art. 


* The participle here is to be rendered asa finite verb. See Introd. Gram. 
§ 4. ii. (4). 

3 5°-6 have been restored to their original order, in which the sons of Leah 
are followed by those of Rachel, and these in turn first by the sons of Leah’s 
handmaid and then by Rachel’s. See vol. i. p. 207. 


Their 
praise 
before the 
throne 


In which 
the angels 
join, 11-12 


The 
blessedness 
of the 
martyrs, 


15-17 


406 THE REVELATION OF ST. JOHN [VII. 10-17. 
And they were crying! with a loud voice, saying, 
Salvation to our God 
That sitteth on the throne, 

And to the Lamb. 


And all the angels stood round about the throne and 
the elders and the four living creatures; and they fell 
before the throne on their faces, and worshipped God, 
saying, 


10. 


11. 


12. Amen: 
Blessing, and glory, and wisdom, 
And thanksgiving, and honour, and power, 


And might, be unto our God for ever and ever.? 


And one of the elders answered, saying unto me, These 
who are clothed in the white robes, who are they, and 
whence came they? And I said unto him, My Lord, 
thou knowest. And he said unto me, 


These are they that have come out of the great tribulation, 
And have washed 8 their robes, 
And made them white in the blood of the Lamb. 


Therefore they are before the throne of God ; 

And they serve him day and night in his temple: 

And he that sitteth on the throne shall abide upon them.‘ 

They shall hunger no more, neither thirst any more ; 

Neither shall the sun smite ὅ them any more, nor any heat : 

For the Lamb that is in the midst of the throne shall be 
their shepherd, 

And shall guide them unto the fountains of the waters of 
life : 

And God shall wipe away all tears from their eyes. 


13. 


14. 


15. 


16. 


17. 


1 Here κράζουσι represents the imperfect in Hebrew in the Seer’s mind, 
and should be rendered by a past imperfect. 

? Nearly all authorities but C Pr add ‘‘ Amen” ; but it seems to be here a 
liturgical addition, as Swete remarks: it is bracketed by WH. See note 
in vol. i. pp. 19, 151 sq. The MSS read: ‘‘ The blessing and the glory,” etc. 

® We have here a Hebraism frequent in our author; see note in vol. i. 
14 sqq. The RV. here, as always in the case of this idiom, is wrong— 
**Come . . . and they washed.” 

4 Or: ‘shall cause his Shekinah to dwell upon them.” See vol. i. p. 215. 
The construction σκηνοῦν én’ αὐτούς is not found in any OT. version (so far 
as I know) except in Aquila’s (Ex. xxiv. 16). In xxi. 3 of our text we have 
σκηνοῦν μετ᾽ αὐτῶν. Now, since cxnvodv=]2¥ and dy frequently follows 130, 
σκηνοῦν ἐπί seems here modelled on the Hebrew, as σκηνοῦν μετά on OY jv. 
Cf. the presupposed interchange of ὃν and oy in the LXX and Theod. of 
Dan. vii. 13, while Matt. xxiv. 30, xxvi. 64 (ἐρχόμενον ἐπὶ τ. νεφελῶν) and the 
LXX of Dan. vii. 13, presuppose $y, and Mark xiii. 26, Luke xxi. 27 (ἐρχόμενον 
ἐν), and Mark xiv. 62 (ἐρχόμενον μετά), presuppose oy. 

5 An emendation of Gwynn and Swete. See vol, i. 216. 


Vill. 1--ὅ.] 407 


CHAPTER VIII. 


HEAVEN’S PRAISES STILLED THAT THE PRAYERS OF 
ALL THE FAITHFUL MAY BE PRESENTED TO GOD 
AGAINST THE IMPENDING THREE WOES. 


(1, 3-5, 2 (restored), 6 (restored), 13. Amid the silence 
of heaven for the space of half an hour, when all praises and 
thanksgivings wete hushed, the prayers of all the saints are 
presented before God, 1, 3-5, to shield them in the coming 
tribulation. Then three Trumpets are given to three angels, 
wherewith they prepared to sound, 6, whereupon the Seer 
beheld another vision, even an angel flying in mid heaven 
and proclaiming, ‘Woe, woe, woe to the inhabiters of the 
earth,” ze. the non-Christians and faithless, because of the 
three Woes that were about to come upon them, 13. On the 
interpolated passage, viii. 7-12, and the changes introduced by 
the interpolator in viii. 1, 2, 6, 13, see notes below, and vol. i. 


219 sqq.) 


1. And when he opened the seventh seal, there followed a Silence 
8. silence in heaven for about the space of halfanhour.! And made in 
another angel came and stood by the altar, having a golden “τὴν πὰ 
censer ; and there was given to him much incense, that he prayers of 
should offer it upon ? the prayers of all the saints upon the all the 
4. golden altar which was before the throne. And the smoke S@!nts 
of the incense went up from the angel’s hand before God eR RNa, 
5. on behalf of the prayers of the saints. And the angel took eae 
the censer and filled it with the fire of the altar, and cast God, 3-5 
it upon the earth. And there followed lightnings, and 
voices, and thunders,® and an earthquake. . 


2. And I saw three angels ; and unto them were given three Three 
trumpets.* angels 

ὩΣ bidden to 

t sound the 


1 viii. 2 is an intrusion in its present context and not original in its presen ἊΣ 


form. It is restored in what appears to have been its original form after 

viii. 5. These changes are due to the interpolation of viii. 7-12. See vol. i. trumpets 

218-222, 224. ae 
2 Or ‘‘ on behalf of.” ing the 


5 This is the original order as in iv. 5, xi. 19, xvi. 18, See Introd. Chap. os 
IV. where it deals with this phrase. Corrupt order in MSS, due to inter- ἘΣ 
polator of viii. 7-12. 205/13 


4The text reads: ‘‘ And I saw the seven angels which stand (ἑστήκασιν. 
This termination -aow not found elsewhere in our author, who uses -av. Cf. 
xix. 3, εἴρηκαν ; xxi. 6, yéyovav. See vol. i. Introd. Gram. § τ. iii. (c)) before 
God, and there were given unto them seven trumpets.” 


408 THE REVELATION OF ST. JOHN [VIII. 6-11. 


6. And the three! angels who had the three! trumpets pre- 
pared to sound.? 


13. And I saw, and I heard an eagle flying in the midst of 
heaven, saying with a loud voice, Woe, woe, woe, to 
them that dwell on the earth, because of the voices % 
of the trumpets of the three angels, which are about to 
sound. 


INTERPOLATED PASSAGE. 


[7. And the first (angel) sounded, 
And there followed hail and fire, mingled with blood, and 
they were cast upon the earth: 
And the third part of the earth was burnt up, 
And the third part of the trees was burnt up, 
And all* green grass was burnt up. 


8. And the second angel sounded : 
And as it were a great mountain burning with fire was cast 
into the sea: 
And the third part of the sea became blood ; 
9. And there died the third part of the creatures which were 
in the sea—that had life ; 
And the third part of the ships were destroyed. 


10. And the third angel sounded : 
And there fell from heaven a great star, burning as a torch, 
And it fell on a third part of the waters, and on the foun- 
tains of waters,® 
11.» And the third part of the waters became like® wormwood; 
And7j many men ¢? died of the waters, because they had 
become bitter. 


1 Text has ‘‘ seven.” 

3 Here the editor of John’s Apocalypse interpolated a small Apocalypse, 
viii. 7-12; see vol. i, 218-222. This consisted of four stanzas of four lines 
each. These four plagues are modelled on the first four Bowls. 

3 Text reads: ‘‘ the remaining voices.” The addition comes from the hand 
of the interpolator of viii. 7-12. 

4 Instead of ‘‘all green grass” the rest of viii, 7-12 suggests that in the 
original document there stood originally : ‘‘the third of all green grass.” But 
why the change was made is not apparent ; for as it stands it is in direct con- 
flict with ix. 4. 

5 The context requires ‘‘of the fountains,” etc. See vol. i. 234. The 
MSS add: ‘‘and the name of the star is called Wormwood.” But this clause 
breaks the development of thought and makes the stanza consist of five lines 
instead of four. 

ὁ 80 2038 Or Pr ἢ gig vg s! bo sa eth. Other authorities=‘‘ became 
wormwood.” But the waters did not ‘‘become wormwood,” but bitter in 
taste like wormwood. 

7 We should expect: ‘‘the third part of mankind.” See vol. i. 236. 


VIII, 12-IX. 1.] THE FIRST WOE 409 


12. And the fourth angel sounded : 
And the third part of the sun was smitten, 
And the third part of the moon, and the third part of the 
stars ; 
So that the third part of them was darkened, 
And {the day did not shine for the third part of it, nor 
likewise the night.f 4] 


CHAPTERS IX.-XIII. 
THE THREE WOES. 


(The three Woes, z.e. (1) the demonic locusts, (2) the demonic 
horsemen, (3) Satan and the two Beasts. These affect only those 
that dwell on the earth, z.e. the non-Christians, vill. 13, who had 
not the seal of God on their foreheads, ix. 4. The third Woe, it 
is true, results in the universal martyrdom of the faithful, xiii. 15 ; 
but its power to deceive and destroy spiritually is limited to the 
non-faithful, xiii. 14. Thus these Woes affect in the deepest 
sense only those who had not the seal of God on their fore- 
heads. Yet evil at this stage appears to have triumphed, and the 
cause of God on earth to be brought to an end for evermore.) 


THE FIRST AND SECOND WOES. 


IX. (The first Woe consists of a plague of demonic locusts, 
which had no power to hurt those who had God’s seal on their 
foreheads, but only those who had not, 1-11. The second Woe 
consists of a plague of demonic horsemen, which were let loose 
from the Euphrates and destroyed one-third of the heathen 
world, 13-21.) 


CHAPTER IX. 


1. And the first ? angel sounded : 
And I saw a star fallen from heaven to the earth, 
And there was given unto him the key of the pit of the 
abyss. 


1The text is hopelessly corrupt. There is no connection between the 
destruction of one-third part of the sun and the reduction of the /ength of the 
day by one-third. The corruption may have arisen in the Hebrew. The 
Bohairic gives what was apparently the original sense: ‘‘ the third part of them 
did not shine by day, nor likewise by night.” Cf. eth. I here withdraw the 
note in vol. i. 237 unless so far as it traces the error to the Semitic original. 

2 «* Fifth,” owing to the interpolation of the four plagues in viii. 7-12. 


First Woe 
—plague 

of demonic 
locusts, 2-3 


No power 
to injure 
any save 
such as had 
not God’s 
seal on 
their fore- 
heads, 4-5 


The 
appearance 
of the 
locusts, 
7-10 


Their king 


410 


2. 


THE REVELATION OF ST. JOHN _[IX. 2-11. 

And he opened the pit of the abyss ; 

And there went up a smoke from the pit, 

As the smoke of a great furnace ; 

And the sun and the air were darkened by the smoke of 
the pit. 


And out of the smoke came forth locusts upon the earth ; 
And power was given them, as the scorpions of the earth 
have power. 


. And it was said unto them that they should not hurt the 


grass of the earth, 
Nor any green thing, nor any tree, but only the men 
That had not the seal of God on their foreheads. 


. And it was given them that they should not kill them, 


But that they should be tormented five months : 
And their torment was as the torment of a scorpion, when 
it striketh a man.! 


And in those days men shall seek death, 
And shall not find it ; 

And they shall desire to die, 

But death shall flee? from them. 


. And the forms of the locusts were like unto horses pre- 


pared for war ; 
And on their heads as it were crowns like gold, 
And their faces were as the faces of men. 


. And they had hair as the hair of women, 


10. 


11. 


And their teeth were as those of lions ; 


And they had breastplates, as it were breastplates of iron. 

And the sound of their wings was as the sound of 
chariots, 

(Yea) of many horses rushing to war. 


And they have tails like unto scorpions, and stings ; 
And in their tails is their power 
To hurt men five months. 


They have over them as king the angel of the abyss: 
His name in Hebrew is Abaddon.® 


1 In my Commentary (vol. i. 222, 243) and Text I have treated this line 
as a gloss for the reason given in vol. i..222 ; but it may be original. 
2 The text reads ‘‘ fleeth,” which seems to be a Hebraism: 2.6. = Hebrew 


imperfect in the mind of the writer. 


See vol. i. Introd. Gram. § 4. i. (a). 


8 Text adds a gloss: ‘‘ And in the Greek (tongue) he hath the name 


Apollyon.” 


See vol, i. 245 sq. 


IX. 12-19. ] THE SECOND WOE 411 


12. The first Woe is past: behold, there come yet two Woes 
hereafter. 


18. And the second! angel sounded : 
And I heard a voice from the horns of the golden altar 
which is before God, 
14. Saying to the second ! angel who had the trumpet, 
Loose the four angels who are bound at the great river 
Euphrates. 


15. And the four angels were loosed, 
Which had been prepared for the hour and day and 
month and year, 
In order to kill the third part of mankind. 


16. And the numbers of the armies of the horsemen were 
twice ten thousand times ten thousand : 
17. I heard the number of them: and so I saw the horses in 
the vision,? 
And them that sat < on them. 


And they that sat > on them had breastplates of fire and 
brimstone : 

And the heads of the horses were as the heads of lions ; 

And from their mouths issued fire and smoke and brim- 
stone. 


18. By these three plagues was the third part of mankind 
killed, 
By the fire and the smoke and the brimstone, which 
issued from their mouths ; 
19. For the power of the horses is in their mouths ;* and with 
them they do hurt. 


1 Text reads ‘‘sixth,” owing to the interpolation of the four plagues 
in viii. 7-12. 

3 Text seems corrupt, but I cannot emend it satisfactorily. The fact that 
we have here the construction 7. καθημένους ἐπ᾽ + αὐτῶν +—a construction 
against our author’s usage—may point to the evil activities of John’s editor. 
Cf. xiv. 15, 16, where in an interpolation the same wrong construction 
occurs twice. Ihave supposed a loss of ἐπ᾽ αὐτοὺς καὶ οἱ καθήμενοι through 
hmt. and corrected ἔχοντας into ἔχοντες. οὕτως, according to our author’s 
usage, refers to what precedes, cf. ii. 15, iii. 5, 16, xvi. 18; but it cannot 
do so here, for the description of the horses comes later. 

3 z.e. “on the horses.” The text reads: καθημένους ἐπ᾽ + αὐτῶν + (=** sat 
on them”), This incorrect phrase seems due to the interpolator who tam- 
pered with the text. I here withdraw the suggestions in vol. i. 252 sq. 

“The text adds a gloss here: ‘‘and in their tails; for their tails are like 
unto serpents, having heads.” But the destructive powers of the horses lie 
in the fire, smoke, and brimstone which issue from their mouths. and not in 
their tails. The gloss is due to ix. 10. See vol. i. 253 sq. 


The 
second 
Woe—the 
demonic 
horsemen 
from the 
Euphrates 


The third 
part of 
mankind 
slain, 18-19 


The rest 
repented 
not, 20-21 


The angel 
with the 
Little 
Book 


The seven 
thunders, 
but their 
message 
not to be 
written 
down, 3-4 
God’s pur- 
poses to be 
fulfilled 
without 
delay, 6-7 


412 THE REVELATION OF ST, JOHN [IX. 20-X. 6. 
20. And the rest of mankind, which had not been killed by 
these plagues, 
Did not even repent of the works of their hands, 
So as not to worship demons, and the idols 
Of gold, and of silver, and of brass, and of stone, and of 
wood ; 
Which can neither see, nor hear, nor walk: 


21. And they repented not of their murders, nor of their 
sorceries, 
Nor of their fornication, nor of their thefts. 


CHAPTER X. 
THE SEER’S NEW COMMISSION. 


(This chapter serves several purposes. It was written mainly 
as an introduction to xi. 1-13 (the Little Book), but partly also 
to prepare the way for xii. sqq. (see x. 11) and partly to declare 
that the time prayed for by the martyrs, vi. 9 sqq., when God’s 
purposes, x. 7, should be accomplished, would no longer be 
delayed. Thus x. links together the earlier chapters with the 
later. A strong angel presents the seer with the Little Book 
(ie. xi. I1-13—a transmitted source), and swears that God’s 
purpose with regard to the world would be forthwith fulfilled, 
1-7. The Seer is then bidden to eat this Book and to issue 
other prophecies, 8-11.) 


And I saw another strong angel coming down from! 
heaven clothed with a cloud, and the rainbow was upon 
his head, and his face was as the sun, and his legs? were 
. as pillars of fire. And he had in his hand a little book 

open: and he set his right foot upon the sea, and his 
. left foot upon the earth; And he cried with a loud voice, as 

a lion roareth: and when he cried, the seven thunders 
_ uttered their voices. And when the seven thunders 

uttered (their voices), I was about to write: and I heard 

a voice from heaven saying, Seal up the things which the 
. seven thunders have uttered, and write them not. And 

the angel that I saw standing upon the sea and upon the 
. earth lifted up his right hand to heaven, And sware by 
him that liveth for ever and ever, who created the heaven 
and the things that are therein, and the earth and the 


1 The word is here ἐκ. 
2 That οἱ πόδες αὐτοῦ has this meaning here is shown in vol. i, 259. 


1. 


X. 7-XI. 2.] THE ANTICHRIST IN JERUSALEM 4153: 


things that are therein, and the sea and the things 
that are therein, that there shall be time no longer. 
But in the days of the voice of the third! angel, when 
he shall sound,? then is the mystery of God finished, 
according to the good tidings which he declared to his 
8. servants the prophets. And the voice which I heard from 
heaven spake unto me again and said,’ Go, take the book 
which is open in the hand of the angel that standeth upon 
9. the sea and upon the earth. And I went unto the angel 
and bade? him give me the little book. And he saith 
unto me, Take it and eat it up, and it shall make thy belly 
10. bitter, but in thy mouth it shall be sweet as honey. And The Seer 
I took the little book out of the hand of the angel and ate mee he 
; : ; ook 
it up; and it was in my mouth sweet as honey, and when I 
11. had eaten it my belly was made bitter. And they said The Seer 


= 


unto me, Thou must prophesy again concerning many oe 
peoples and nations and tongues and kings. other 
prophecies 


CHAPTER XI. 
THE ANTICHRIST IN JERUSALEM. 


(XI. 1-13 is a proleptic digression on the Antichrist in 
Jerusalem. It is a digression, because the Seer turns aside from 
his main theme of the Antichrist as identical with Rome and its 
empire: it is proleptic, because in point of time it belongs to 
the third Woe, when Satan has been cast down from heaven, 
and the kingdom of the Antichrist established, xii.—xiii. This 
task once fulfilled in xi. 1-13, he returns to his main theme 
in xi. 14—xvill. The seer here uses a source which originally 
had in several respects a different meaning. Its present meaning 
is given in the short summary in vol. i. 269.) 


1. And he gave® mea reed like unto a rod, saying, Rise The 


and measure the temple of God, and the altar, and them ee 


2. that worship therein. But the court that is without the ithful to 
? ; secure 
1 Text reads ‘‘seventh.” For this and other changes introduced by an them 
carly editor, see vol. i. 219 sqq. against 
See vol. i. 264 sq. demonic 
8 The Greek is solecistic, and the solecism appears to go back to the Seer. powers 
: 4** And bade” is here a rendering of λέγων, followed by an inf., as in 1..2 , 
xiii. 14. 
5 The Greek is ἐδόθη μοι λέγων, which must be rendered as if it were 
ἔδωκεν mor... λέγων. For like abnormal constructions, see note, vol. 
i. 274. 


The 
preaching 
of the two 
witnesses, 
3-6 


The Beast 
from the 
abyss puts 
them to 
death in 
Jerusalem, 
and the 
people of 
the land 
rejoice, 
7-10 


Resurrec- 
“tion and 
ascension 
of the two 
witnesses, 
II-I2 


Judgment 
on Jeru- 
salem and 
conversion 
of the rest 
of the 
Jews 


414 


@ 


10. 


11. 


12. 


13. 


14. 


THE REVELATION OF ST. JOHN | XI. 3-14. 


temple leave out, and measure it not; for it hath been 
given unto the nations: and the holy city they shall 
tread under foot forty and two months.! And I will 
appoint my two witnesses, and they shall prophesy a 
thousand two hundred and threescore days, clothed in 
sackcloth. These are the two olive trees and the two 
candlesticks, which stand before the Lord of the earth. 
And if any man will hurt them, fire proceedeth out of 


. their mouth, and devoureth their enemies.2 These 


have the power to shut the heaven, that it rain not 
during the days of their prophecy: and they have power 
over the waters to turn them into blood, and to smite 


. the earth with every plague, as often as they will. And 


when they have finished their testimony, the beast that 
cometh up out of the abyss shall make war with them, and 
shall overcome them, and kill them. And their dead 
bodies (shall lie) in the street of the great city, that 
spiritually is called Sodom and Egypt, where also their 


. Lord was crucified. And some of the peoples and tribes 


and tongues and nations look upon their dead bodies 
three days and a half, and suffer not their dead bodies 
to be laid in a tomb. - 

And they that dwell in the land 8 rejoice over them, and 
make merry; and they shall send gifts one to another; 
because these two prophets had tormented them that 
dwell in the land. And after the three days and a half 
the breath of life from God entered into them, and they 
stood upon their feet, and great fear fell upon them that 
beheld them. And they heard a great voice from heaven 
saying unto them, Come up hither. And they went up 
into heaven in the cloud ; and their enemies beheld them. 
And in that hour there was a great earthquake, and 
the tenth part of the city fell; and there were killed 
in the earthquake seven thousand persons: and the 
rest were affrighted, and gave glory to the God of 
heaven. 

The second Woe is past: behold the third Woe 
cometh quickly. | 


1 Vers. 3-13 are a prophecy rather than a vision. The presents in 4-6, 
9-10, are equivalent to futures. The past verbs in 11-13 represent Hebrew 
perfects (or in some cases probably the imperfects with vav conversive) ; 
but these perfects vividly represent the prophetic future. 

* The text adds a gloss here which is based on 5% and xiii. 10: ‘‘and if 
any will hurt them, in this manner must he be killed” ; see vol. i, 284. 

5. #.c. Palestine ; see vol. i, 289. 


ΧΙ. 15-18.] SONGS OF CHERUBIM AND ELDERS AI5 


INTRODUCTION TO THE THIRD WOE. 


XI. 15-19. The proleptic digression in xi. 1-13, to which x. 
is an introduction, has come to an end, and our author here 
returns to the progressive development of the divine drama 
in the third Woe, xii.—xiii. Though x. in certain respects links 
up the chapters that precede with those that follow it, yet in 
the order of action xi. 14 follows immediately on ix. and the 
main theme is resumed in the third Woe, which is heralded by 
the third Trumpet. This Woe apparently results in the absolute 
triumph of Satan and his agents on earth and the annihilation 
of the Church; but the two songs in heaven, which introduce 
it in xi. 15-18, disclose in advance the actual issues of events: 
their burden is that the Kingdom of the world has in the reality 
of things become the Kingdom of God and of His Christ, that 
the time has come for the judgment of the nations and of Satan 
and the Beast, for the judgment of the dead and the due 
recompense of God’s servants. 


15. And the third! angel sounded; and there followed 
great voices in heaven, saying, 


The kingdom of the world has become (the king- Song (of 


dom) of our Lord and of his Christ, Bele 

Ana he hall ren s d bim ?) over 
nd he shall reign for ever and ever. chase! 
pending 


16. And the four and twenty elders, which sit before God advent of 
on their thrones, fell on their faces and worshipped the Lord 


: and of His 
God, saying, Christ 
17. We give thee thanks, O Lord God Almighty, Song of 
Which art and which wast ; the Elders 
Because thou hast taken thy great power, te mine 
And hast become King. advent UF 
᾿ the Mil- 
18. a. And the nations have waxed wroth, lent 
ὁ. And thy wrath hath come, Kingdom, 
hk. And <the time> to destroy them that destroy the the last 
earth,? nee 
c. And the time for the dead to be judged— Buel τ 
compense 


1 Text reads “‘seventh”; see vol. i. 218 sqq. Each Woe is heralded by of God's 


a trumpet blast. Before the interpolation of viii. 7-12 there were only three servants. 
trumpets. 16-18 
3 In the text this clause is certainly out of place. By its restoration after 
18° we recover the development of events in their true order ; see vol. i. 
295 sqq. ‘‘The destroyers” are the first Beast, the False Prophet, and 
Satan as well as their adherents. 


416 THE REVELATION OF ST. JOHN [XI. 19-XII. 3. 


g. The small and the great.! 

d. And for giving their reward to thy servants, 
¢. The prophets and the saints, 

72 And them that fear thy name. 


Ark of 19. And there was opened the temple of God that is in 
God's heaven; and there was seen in his temple the ark of 
covenant . . . : 
naaifexted his covenant ; and there followed lightnings, and voices, 
—a pledge and thunders, and an earthquake, and great hail. 
of the ful- 
filment of 
the songs 
just sung CuHaPTER XII. 

A RETROSPECT. 

(XII. This chapter is retrospective. Its object is to give the 
r2ader insight into the past in order to prepare him for the 
crowning evil—the climax of Satan’s power upon earth. But 
this crowning evil is not really a sign of his growing power, but 
the closing stage of a war in heaven, which had already termin- 
ated in the vindication of God’s sovereignty, and the hurling 
down of Satan to earth. Hence, however, Satan and his 
minions, the Roman and heathen powers, may rage, but it is but 
the last struggle of a beaten foe, whose malignity is all the 
greater, since he knows that his time is short. The vision goes 
back before the birth of Christ, and tells with mythological 
colouring how Satan sought to destroy Christ, and, after His 
ascension, the Church itself. In setting forth his theme the Seer 
has borrowed the main part of this chapter from Jewish sources, 
which had in turn been derived from international sources, and 
has adapted them—though not wholly—to their new and Christian 
setting. The closing verses, 14-16, were written before 70 A.D., 
and cannot be interpreted in detail of the crises of 95 a.D., when 
our author wrote. See vol. i. 299, 331 sq. For a summary of 
the chapter, see vol. i. 298 sq.) 

metas 1. And a great sign was seen in heaven; a woman 
Fie in ap- clothed with the sun, and the moon under her feet, and 
pearance 2. upon her head a crown of twelve stars. And she was 
{=the with child, and cried out in her travail and pain to be 
bie 8. delivered. And there was seen another sign in heaven; 
nurch), : 
Cetin a and behold, a great red dragon, having seven heads and 
child 


1 T have restored this line immediately after 18°; cf. xx. 12. Otherwise 
read line g immediately after line ὦ (And the time) to destroy them that 
destroy the earth, The small and the great. ‘‘The great” would be Satan 
and the two Beasts; ‘‘the small” would be their adherents. 


XII. 4-11.] SATAN CAST DOWN FROM HEAVEN 417 


4. ten horns, and upon his heads seven! diadems. And Satan on 
his tail drew? the third part of the stars of heaven, and his [81] 
did cast them to the earth: and the dragon stood? before ΤΡ 
the woman that was about to be delivered, that he might erty 

δ. devour her child when she was delivered. And she involved 
was delivered of a son, a man child, who shall break 4 one-third 
all the nations with a rod of iron: and her child was οἵ the 

6. caught up to God and to his throne. And the woman pra ἐν 

i ilderness, where she hath a pl d Ensaio δ᾽ 
fled into the wi ; place prepared destroy 


of God, that there they should nourish her a thousand this child, 


two hundred and threescore days. a 
7. And war burst forth ὅ in heaven: ag ὅτι 
Michael and his angels had to war® with the dragon ; rapt to 
And the dragon warred and his angels; and he prevailed heaven 
not, and his 
8. Neither was their place found any more in heaven. cee 
9. And the great dragon was cast down, the old serpent, for three 
—He that is called the Devil and Satan, and a half 
That deceiveth the whole world— ΠΝ 
He was cast down to the earth, ness, 36. 
And his angels were τ ον with him. Satan and 
10. And I heard a great voice in heaven, saying, his angels 
Now is come the salvation and the power hoc 


And the kingdom of our God, and the authority of to heaven 


his Christ : but are 
For the accuser of our brethren is cast down, over- 
Which accuseth them before our God day and night. ee 
11. And they overcame him because of the blood of the down to 
Lamb, earth, 7-9 
And because of the word of their testimony, Triumph 
Seeing that they loved not their lives even unto death.? ἐὰν δι ον 
rifie 
1 The position of the numeral before the noun is against our author’s ΠΑ τὶ in 
usage. But this seems due to the source. heaven in 
σύρει. Here= Hebrew imperfect. honour of 
3 Here ἔστηκε, from στήκω, as WH. In vii. 11 our author uses εἱστήκει in their 
the same sense. brethren 
4 See note on chap. ii. 27 (translation), and vol. i. 75. still on 
5 The Greek is éyévero. earth 
ὃ ὁ Μιχαὴλ καὶ of ἄγγελοι αὐτοῦ τοῦ πολεμῆσαι. These words cannot be Who i 
explained as Greek on any hypothesis save on that of their being a slavishly Οὐτας 
literal rendering of a vigorous Hebrew idiom. See vol. i. 321 sq. of tinge. 


7 A pregnant expression, meaning that they esteemed life as nothing in 
comparison with loyalty to their faith, even unto martyrdom. I have rendered 
the καί before οὐκ ἠγάπησαν by ‘seeing that” (cf. xviii. 3, xix. 3°), as = 1in 
Hebrew: cf. Gen. viii. 18, xxvi. 27. This line introduces a statement of 
the condition under which the action denoted by the principal verb, ἐνίκησαν, 
took place. See Oxford Hebrew Lexicon, p. 253; Gesenius, Heb. Gr. p. 
456 (Oxford ed.). 

VOL. 11.—27 


have al- 
ready over- 
come 
Satan by 
their 
coming 
martyrdom 


Satan per- 
secutes the 
Christian 
Church, 
but the 
Jewish 
Christian 
Church 
escapes, 
13-16 
Persecu- 
tion of the 
Gentile 
Christian 
Church 


Satan 
stands by 
the sea- 
shore and 
summons 
to his aid 


418 THE REVELATION OF ST. JOHN [ΚΙ]. 12-18. 
12. Therefore rejoice, ye heavens, and ye that dwell in them: 
Woe unto the earth and the sea ; 
For the devil is gone down to you with great wrath, 
Knowing that he hath but a short time. 


18. And when the dragon saw that he was cast down to the 
earth, he persecuted the woman that had brought forth 
the man child. And there were given to the woman the 
two wings of the great eagle that she might fly into the 
wilderness to her place, where she is nourished for a 
time, and times, and half a time, because of! the serpent. 
And the serpent cast out of his mouth after the woman 
water as a river, that he might cause her to be swept away 
by the flood. But the earth helped the woman, and the 
earth opened her mouth, and swallowed up the river which 
the dragon cast out of his mouth. And the dragon waxed 
wroth with the woman, and went away to make war with 
the rest of her seed, which keep the commandments of 
God, and hold the testimony of Jesus. 


14. 


15. 
16. 


17. 


SATAN APPARENTLY TRIUMPHANT: THE CHURCH 
ON EARTH DESTROYED. 


XII. 18-XIII., XIV. 12-13. (The climax of Satan’s power 
on earth achieved in the personal reign of the Antichrist—the 
Roman Empire incarnated in the demonic Nero—for three and 
a half years: the universal martyrdom of the faithful, and the 
beatitude pronounced upon them from heaven. For a summary 
of this section (to which xiv. 12-13 belongs—see vol. i. 368) see 
vol. i. 332 sq. The third Woe, which began in xi. 15-19, is 
resumed here, though in xii. the way is prepared for this Woe by 
the casting down of Satan from heaven.) 


XII. 18. And he stood upon the sand of the Sea. 


1 See note in vol. i. 330 ad fin, 

2 xii. 14-16, which was written originally of the Church before 70 A.D., do 
not admit of any intelligible reinterpretation in their present context, which 
relates to 95 A.D. This passage, like many others, would have undergone 
revision had John had his opportunity ; see vol. i. 299, § I ad_fin., 332. 


XIII. 1-7.] THE FIRST BEAST 419 


Cuaprer XIII. 


1. And from the sea I saw a beast coming up Se th 
With ten horns and seven heads,! setae 
And on his heads names of blasphemy. heads and 

ten horns 

2. And the beast which I saw was like unto a leopard, —the 
And his feet were as the feet of a bear, Roman | 
And his mouth as the mouth of a lion: pape τ 
And the dragon gave him his power, NEO 
And his throne, and great authority. : Antichrist, 

8. And (I saw) one of his heads slain as it were unto death ; ¥:,18- 
And his deadly wound was healed : τὶ Ξ 

e 
And the whole earth wondered + after the beast  : 2 Beast's 
4. And they worshipped the dragon, ee 
Because he had given his power to the beast ; eR 
2 Those that 
And they worshipped the beast, saying, ripe co 
Who is like unto the beast ? worship 
And who can war with him? me oa 
Ts 


δ᾽, And there was given unto him a mouth speaking great Beast 
things and blasphemies ;? Blas 


6. And he opened his mouth for blasphemies against God, Pphemies 


To blaspheme his name, and his tabernacle,* and those 
that dwell in the heaven. 


of the first 
Beast, 58, 6 


He rules 


5>, And there was given-unto him authority to act with effect for three 


forty and two months. and a half 
: : ; years and 

7. And there was given unto him to make war with the overcomes 
saints, and to overcome them ; the saints, 


And there was given unto him authority over every tribe 5° 7 
and people and language and nation. 


1 MSS add a gloss: ‘‘ And on his horns ten diadems.” The position of 
the numeral is against our author’s usage. Further, the gloss conflicts with 
xii. 3°. Again, though the use of ‘‘diadems” is befitting in relation to the 
Emperors of Rome [cf. xix. 12 where Christ has ‘‘ many diadems”’], it is quite 
inapt in regard to the ten vassal kings of Parthia (xvii. 12). 

2 Read: ‘‘ when it saw the beast.” The Greek ὀπίσω τοῦ θηρίου implies a 
corruption in the Hebrew source. “nxD (5 ὀπίσω) is corrupt for ΠΠΝ Δ = ἰδοῦσα 
or βλέπουσα. See vol. i. 337. xiii. 3°, 8 are a doublet of xvii. 8. 

3 The three verses relating to the blasphemies of the Beast, z.e. 5%, 6, clearly 
form ἃ tristich ; and the three lines in 5°, 7, each beginning with καὶ ἐδόθη αὐτῷ, 
just as clearly form another tristich. Hence I have restored 5? to its original 


place. : : 
4 Possibly ‘‘his shekinah.” See vol. i. 352, ii. 205 544. 


Those 
whose 
names 
were not 
in the 
Book of 
Life wor- 
ship him 
Seer’s 
admoni- 
tion to be 
faithful in 
the coming 
persecu- 
tion, 9-10 


Second 
Beast or 
False 
Prophet 
from the 
land—the 
imperial 
priest- 
hood, offi- 
cials, and 
cultured 
classes 


He makes 
the 
dwellers 
on the 
earth to 
worship 
the first 
Beast 
His signs 
and 
deceits, 
13-14 
Universal 


martyrdom 


of the 


faithful, 15 S€e 


The faith- 


less recelv€ was here corrupt ; see vol. i. 358 sq. 


the mark 
of the 
Beast on 
their right 
hand and 
forehead, 
16-17 


420 THE REVELATION OF ST. JOHN [ XIII. 8-16. 
8. And all that dwelt on the earth worshipped ? him, 
Whose names were not written in the book of life 
Of the Lamb that hath been slain from the foundation of 
the world. 
9. If any man hath an ear, let him hear. 
10. If any man is for captivity, 
Into captivity he goeth : 
If any man is to be slain with the sword, 
With the sword must he be slain.? 
Here is the patience 
And the faith of the saints. 
11. And I saw another beast coming up out of the earth, 
And he had two horns like a lamb, 
But ¢ he spake as a dragon 7.3 
12. And he exerciseth all the authority of the first beast in 
his sight. 
And he maketh the earth and them that dwell in it to 
worship the first beast, 
Whose deadly wound had been healed. 
13. And he doeth great signs, so that he maketh even fire to 
come down from heaven on the earth in the sight of 
14. men. And he deceiveth them that dwell on the earth 
by reason of the signs that it was given him to do in 
the sight of the beast ; saying to them that dwell on the 
earth, that they should set up an image‘ to the beast, 
15. who had the wound of the sword, and yet lived. And 


it was given unto him to give breath to the image 
of the beast, that the image of the beast should also 
speak, and to cause ὅ that as many as should not worship 
16. the image of the beast should be killed. And he causeth 


1Text reads προσκυνήσουσιν. 
imperfect in the source. 
vol. i. 353. 
2 A alone preserves the true text here. See vol. i. 355 sq. 
3 Read : “‘ he was a destroyer like the dragon.” The Hebrew of the source 


But this is a rendering of the Hebrew 
Cf. 4, where the past ‘‘ worshipped ” is rightly given. 


4 Lit. ‘‘ make an image.” 

δ The Greek = ‘‘ And it was given unto him to give breath to the image 
of the beast, that ¢he zmage of the beast should both speak and cause that 
as many as should not worship the beast,” etc. This does not represent the 
historical facts. It is also hopelessly clumsy. Ihave assumed, therefore, that 
there is a Hebraism in the text akin to another we have found frequently. 
The second beast was empowered to do two things : the first to give life to the 
image of the first beast, and the second—to cause all that did not worship 
the image to be put to death. Thus καὶ ποιήσῃ would naturally be καὶ 


XIII. 17.-KIV 13.] THIRD BEATITUDE 421 


all, the small and the great, and the rich and the poor, 
and the free and the bond, to receive! a mark on their 

17. right hand or upon their forehead: and that no man 
should be able to buy or sell, save he that hath the mark, 
the name of the beast or the number of his name. 

18. Here is wisdom. Let him that hath understanding 
count the number of the beast; for it is the number of 
a man: and his number is Six hundred and sixty-six.? 


XIV. 12. Here is the patience of the saints, who keep the 
commandments of God, and the faith of Jesus. 


13. And I heard a voice from heaven saying, Write, Blessed 
are the dead which die in the Lord from henceforth: 
yea, saith the Spirit, that they may rest from their 
labours ;* for their works go with them.‘ 


CHAPTER XIV. 


PROLEPTIC VISIONS—OF THE GLORIFIED MARTYRS 
IN THE MILLENNIAL KINGDOM, OF THE DOOM 
OF ROME AND OF THE HEATHEN NATIONS. 


(This entire chapter is proleptic: that is, the orderly develop- 
ment of future events, as set forth in the successive visions, is 
here abandoned (as in vii. g-17, xl. 1-13), and the visions of 
coming judgments in xvi. 17—xix., xx. 7-10, are summarised in 
xiv. 8-11, 14, 18-20. To this summary is prefixed a description 
of the blessed (ze. the 144,000 in vii. 4-8) on Mount Zion 
during the Millennial reign. This is a later stage in their 
blessedness than that in vii. 9-17. The object of the entire 
chapter is to encourage the faithful to endurance in the face of 
the universal martyrdom just foreseen by the Seer in xiil. 15. 


ποιῆσαι, and be parallel to δοῦναι that precedes. But here by a common 
Hebrew idiom the infinitive passes into a finite verb. Thus καὶ ἐδόθη αὐτῇ 
δοῦναι. . . καὶ ποιήσῃ is a literal rendering of yym. . . nnd a> jn. In this 
case the imperial priesthood produce a speaking image, and cause all that do 
not worship it to be put to death. If we do not accept the Hebraism, then it 
is the image that causes the death of the faithful. But the context seems to 
be against this interpretation, and certainly the verse that follows is. It is 
the second beast in xiii. 16 that causes all to receive the mark of the beast, and 
historically, as we know from Pliny, etc., it was the priesthood or official 
classes that did so—not the images. 

1 Lit. “‘ that they should give them.” 

2 It is possible that ver. 18 is a later addition. 

3 z.e. the hardships, laborious toils incident to the life of faith. 

42,6. not “‘ follow after them”; see vol. i. 370. The works are the 
Christlike character they have achieved ; see vol. i. 372 sq. 


Seer’s 
admoni- 
tion to the 
faithful 
who are 
to be 
martyred 


Third 
Beatitude 
pro- 
nounced 
bya 

voice from 
heaven 
over the 
martyred 
Church, 
xiv, 12-13 


Proleptic 
vision of 
Christ’s 
Kingdom 
with the 
glorified 
martyrs 
(= 144,000 
that were 
sealed in 
vii. 4-7) 
on Mt. 
Zion in the 
Millennial 
period 

(= vision 
which 
comes in 
its due 
order in 
xx. 4-6) 


The new 
song sung 
in heaven 
and learnt 
by the 
144,000, 
2-5 
Proleptic 
vision of 
the 

Evar gel- 
isation of 
the world 
during the 
Millennial 
period, 
6-7 


422 THE REVELATION OF ST. JOHN [ XIV. 1-7. 
This is done by the vision of the blessedness of the martyrs in 
the Millennial Kingdom, 1-5, and the vision of the doom of 
Rome and the heathen nations—Thus Christ’s Kingdom which 
seemed overthrown is seen in the vision to be established on 
earth, and Satan’s Kingdom, which appeared triumphant, to be 
destroyed.) 


1. And I saw, and behold the Lamb standing on Mount 
Zion, 
And with him a hundred and forty and four thousand, 
Having his name and the name of his Father written on 
their foreheads. 


. And I heard a voice from heaven, 
As the voice of many waters, 
And as the voice of a great thunder. 


And the voice which I heard (was) as (the voice) of harpers 

Harping with their harps, and singing as it were a new 
song 

Before the throne, and before the four living creatures and 
the elders. 


‘And no one could learn the song 

Save the hundred and forty and four thousand : 

These are they which follow the Lamb whithersoever he 
goeth. 


4°, 


41, These have been redeemed! from among men (to be) a 
sacrifice to God,? 
. And in their mouth hath no falsehood been found ; 


For they are blameless. 


. And I saw another angel flying in mid heaven, having an 
eternal gospel to proclaim unto them that dwell on the 
earth, and unto every nation and tribe and tongue and 
people, saying with a great voice, 

Fear God, and give him glory ; 

For the hour of his judgment is come: 

And worship him that made the heaven 

And the earth and sea and fountains of waters. 


1 Here it was most probably John’s editor who, wrongly taking ἀπαρχή to 
mean ‘‘first fruits,” added the following gloss: “35. who were redeemed 
from the earth. 4%», These are they who were not defiled with women ; 
for they are virgins.” These clauses exclude from the 144,000 all women ; 
for the clause ‘‘who were not defiled with women” cannot be interpreted 
of women even metaphorically. See vol. ii. 8 sqq. 

2 The redeemed are a sacrifice (ἀπαρχή) to God, but not to the Lamb. 
ἀπαρχή does not mean “‘first fruits” here. The same interpolator who 
added the clauses given in note (!) has added here ‘‘and to the Lamb.” 


XIV. 8-14.} PROLEPTIC VISIONS OF JUDGMENT 423 


8. And another, a second angel, followed, saying, 
Fallen, fallen is Babylon the great, 
Which had made all the nations to drink the wine 
[of the wrath] of her fornication. 


9. And another angel, a third, followed them, saying with a 
great voice, 
If any man worshippeth the beast and his image, 
And receiveth. the} mark on his forehead, or upon 
his hand, 


10. He? shall drink of the wine of the wrath of God, 
Which is mingled sheer " in the cup of his anger, 
And he shall be tormented with fire and brimstone 
In the presence of the angels and of the Lamb. 


1. And the smoke of their torment goeth up for ever 
and ever ; 
And they have no rest day nor night, 
That worship the beast and his image, 
And whoso receiveth the mark of his name.* 


14. And I saw, and behold, a white cloud ; 
And on the cloud one seated like unto a son of man, 
Having on his head a golden crown, 
And in his hand a sharp sickle.® 


1 This article is necessary; see vol. ii. 15, and text 7% Joc. for the cursives 
and versions which support it. 

2 We have here καί αὐτός. Three explanations are possible. (a) The καί 
is a Hebraism introducing the apodosis, and so is not to be translated ; see 
vol. ii. p. 16. (4) It may be taken with the καί that follows in the third 
line as kai... καί, *‘both . .. and.” But this usage is not found else- 
where in our author, though itis in J. (2) It may be rendered ‘‘too.” καί 
αὐτός would then=‘‘he too.” But the context is against this rendering ; 
for it presupposes that some one else just mentioned shall drink of the wine 
of God’s wrath. But there is no such statement in xiv. 8. Besides, the 
phrase καὶ αὐτός (in the meaning of ‘‘he too’’) does not occur in our author, 
save in an interpolation xiv. 17, and in a Greek source xvii. 11. 

8 ἀκράτου. Can our author have taken this word to be a rendering of 
son, as the LXX in Ps. lxxiv.9? See vol. ii. 17. 

“Vers. 12-13, which pronounces the great beatitude on the martyred 
Church, has been restored to its original context after xiii. 18. 

5 Here apparently John’s editor has added 15-17, which is really a 
doublet of xiv. 18-20. This doublet represents the judgment as a reaping of 
the harvest of the wrath of God. But this figure does not belong to our 
author, who speaks of it as a vintage ; cf. xix. 15. Besides, several construc- 
tions are against his use, and the interpolator has failed to recognise the “‘ one 
like a son of man” as Christ ; see vol. ii. 3, 18 (ad _fiz.), 21 sq. John could 
never have divided the Judgment between Christ and an angel or have put 
any angel on an equality with Christ. It is a very stupid interpolation ; for 
it assigns to an angel the very judgment that is to be exercised by the Word 


Proleptic 
vision of 
the doom 
of Rome 
and of 
them that 
worship 
the Beast 
and receive 
his mark 
(=vision 
coming in 
its due 
order, xvi. 
17-xviii. ), 
8-11 
Proleptic 
vision of 
the 


judgment 


executed 
by the 
Son of 
Man on 
the 
heathen 
nations 
(=vision 
coming 
in its due 
order in 
ΧΙΧ, II-20, 
XX. 7-10), 
14, 18-20 


The Son 
of Man 
treads the 
winepress 
of the 
wrath of 


God 


424 THE REVELATION OF ST. JOHN [XIV. 18-XV. 2. 


18. And another angel! went forth from the altar,? and cried 
with a great voice to him that had the sharp sickle 
saying, 

Thrust in thy sharp sickle, 
And gather the clusters of the vine of the earth ; 
For her grapes are fully ripe. 


19. And he? thrust his sickle into the earth, 
And gathered the vintage of the earth, 
And cast it into the great winepress of the wrath of God. 


20. And the winepress was trodden without the city, 
And blood came out of the winepress even unto the 
horses’ bridles— 
To a distance of one thousand six hundred furlongs. 


CHAPTER XV. 


XV. 2-8. (The chronological order of events in the Seer’s 
visions of the future is here resumed. In other words, xv. 2-8 
follows immediately on xiii., for xiv. broke away from this order 
and was wholly proleptic. xv. 2 opens with a vision of the 
entire martyr host, that had fallen in xiii. and are now in heaven 
(as in vii. 9-17) praising God for His righteousness and pro- 
claiming the coming conversion of the nations (that had not been 
deceived by Rome), who would become His servants because of 
His righteous acts, 2-4. Thereupon follows a vision of the 
dooms inflicted on Rome and the nations seduced by her in the 
judgments of the Bowls, 5-8.) 


of God in xix. 11-21. The interpolated verses (15-17) are : 15. ‘‘ And another 
angel went forth from the temple, crying with a great voice to him that sat 
on the cloud, 

Thrust in thy sickle and reap: 

For the hour to reap hath come ; 

For the harvest of the earth Ὁ is dried up f. 


16. And he that sat on the cloud thrust in his sickle on the earth ; and the 
earth was reaped. 17. And another angel went forth from the temple which 
is in heaven, he also having a sharp sickle.” 

1 Another, as distinct from the angels in vers. 6, 8, 9; otherwise render : 
‘*another, an angel.” 

2 The MSS add: ‘‘ who had power over fire.” 

872, the Son of Man. The text reads ‘‘an angel ”—an interpolation 
due to the hand that inserted 15-17. The Son of Man is never described as 
an angel. It is He, and not an angel, that thrusts in the sickle and gathers 
the vintage of the earth. Therein xiv. 14, 18-20 is a proleptic vision of the 
event described in the vision in xix. 11-21 where the Word of God treads the 
winepress of the wrath of God. 


XV. 2-8.] ANTHEM OF THE GLORIFIED MARTYRS 4258 
2.1 And I saw as it were a sea of glass mingled with fire; 
and them that had been victorious over the beast, and 
over his image, and over the number of his name, 
standing by the sea of glass, having the harps of God 
. and singing? the song of the Lamb, saying, 
Great and marvellous are thy works, 
Lord God Almighty : 
Righteous and true are thy ways, 
Thou King of the nations. 


Who shall not fear, O Lord, 
And glorify thy name? 
For thou alone art holy ; 


’ 


For all the nations shall come 
And worship before thee ; 
For thy righteous acts shall have been made manifest. 


. And after these things I saw, and j the temple of the 
. tabernacle of the testimony in heaven f ? was opened: and 
seven angels * came forth from the temple, clothed in fine 
linen,® pure, bright, and girt about the breasts with golden 
. girdles. And one of the four living creatures gave unto 


The 
glorified 
martyrs, 
whose roll 
is now 
complete, 
sing, 
praising 
God for 
His power 
and 
righteous- 
ness and 
kingship 
of the 
nations, 
2-3 

Who shall 
come and 
worship 
before 
Him 
(during the 
Millennial 
Kingdom) 


Vision of 


the seven angels seven golden bowls full of the wrath of S¢v°? 


God who liveth for ever and ever. 


God, and from his power ; and none could enter the temple 
till the seven plagues of the seven angels were finished. 


1 xv. I is an interpolation ; see vol. ii. 30 sq.: ‘‘ And I saw another sign 
in the heaven, great and marvellous, seven angels having seven plagues, (which 
are) the last; for in them is finished the wrath of God.” This subject is 
not touched upon till xv. 5, as the phrase καὶ μετὰ ταῦτα εἶδον proves. This 
phrase is not used unless at the deg¢nmzng of a new and important section. 
See vol. i. 106 and footnote. : 

2 The text reads καὶ ἄδουσιν, ‘‘and they sing” as in xiv. 3. This is the 
Hebrew idiom, which has already occurred frequently ; see vol. i. 14 sq. 
That this was so understood very early we see from the Versions, which 
render as I do in the text: z.e. Pr flarm**. We should observe the correc- 
tion in κα, which reads καὶ ddovras. The text here adds: ‘‘ the song of Moses 
the servant of God and”; see, however, vol. ii. 34 sqq. 

8 A meaningless expression. Either we must excise the words: ‘‘ of the 
tabernacle of the testimony,” or, for this introduction to the Bowls go back 
to a Hebrew source and assume a slight corruption in the original. See vol. 
ii. 37 sq., where it is shown that if this introduction is from a Hebrew source 
we should probably read : ‘‘ the temple of God which isin heaven,” as in xi, 19. 
The corruption could quite easily arise. 

4 Text reads: ‘‘the seven angels that had the seven plagues”—a change 
due to the interpolator of xv. I. 

5 See vol. ii, 38. The best MSS read λίθον, This impossible reading 
appears to presuppose a misrendering of the Hebrew. 


. And the temple was filled with smoke from the glory of 


angels 
who 
receive 
seven 
bowls of 
wrath, 5-8 


First Bowl 
poured 
upon the 
earth, 1-2 


The 
second in 
the sea, 3 


The third 
on the 
rivers and 
fountains, 4 
The fourth 
on the sun, 
8-9 

The fifth 
on the 
throne of 
the Beast, 
10-II 


THE REVELATION OF ST. JOHN [XVI 1-11. 


426 


CHAPTER Ni. 
THE SEVEN BOWLS. 


(These plagues are not in any sense a repetition of the seven 
Seals or the three Woes. Under the Seals (save in the fifth, 
where the prayers of the martyrs as spiritual judgments affect only 
the heathen), Christian and heathen alike suffer physically. The 
three Woes do sfiritual hurt only to those who had not the Seal 
of God; the first two doing physical hurt as well: to those who 
had the Seal of God the three Woes could do no sfiritual hurt, 
though the third could do them /fysica/ hurt. Since those who 
had been sealed have already been martyred in xiii., the Bowls 
affect only the heathen world.) 


And I heard a great voice from the temple saying 
to the seven angels, Go and pour out the seven bowls of 
the wrath of God upon! the earth. And the first went 
and poured out his bowl upon! the earth; and it became 
. a noisome and grievous sore upon men.2 And the 

second poured out his bowl upon ! the sea; and it became 

blood as of a dead man ; and every living soul died, (even) 
. the things that were in the sea. And the third poured 
out his bowl upon? the rivers and the fountains of waters, 
. and they became blood.’ And the fourth poured out 
his bowl upon the sun; and it was given unto him to 
. scorch men with fire. And men were scorched with 
great heat, and they blasphemed the name of God which 
hath the power over these plagues, and they repented not 
. to give him glory. And the fifth poured his bowl upon 

the throne of the beast ; and his kingdom was darkened ; * 
11... . . and they gnawed their tongues for pain, And they 
blasphemed the God of heaven because of their pains 
and of their sores ; and they repented not of their works. 


L 


2. 


leis, but ἐπί in 8, 10, 12, 17 without any real difference in meaning. 

2 The MSS add the following gloss: ‘‘that had the mark of the beast 
and that worshipped his image” ; see vol. ii. 43. 

3 Here follows an interpolation: ‘‘and I heard the angel of the waters 
saying,” which is used to introduce 5°-7. These clauses originally followed 
after xix. 4, to which context they are restored in this edition; see vol. ii. 
122, also 116 sq. 

4 After ‘‘darkened” several clauses have been lost, in which the causes 
of the darkness and the sufferings of mankind were given. The plague of 
darkness could not explain the agony of the worshippers of the Beast. This 
plague is closely connected with the first Woe ; see vol. ii. 4534. The phrase 
** because of the sores” proves that the sufferings of the subjects of the Beast 
cannot be explained from the text as it stands. 


XVI. 12-21.] SIXTH AND SEVENTH BOWLS 427 


12. 


18. rising. And I saw from the mouth of the dragon, and 


14. 
16. 


17. 


18. 


19. 


20. 


21. 


And the sixth poured out his bowl upon the great river, The sixth 
the Euphrates, and its waters were dried up, that the way on the 


might be prepared for the kings that (come) from the sun- ee 


Parthian 
from the mouth of the beast, and from the mouth of the might ; 


false prophet, three unclean spirits! going forth? unto march 
the kings of the whole world to gather them together #84!mst 
unto the war of the great day of God Almighty. And pes 
they gathered them together to the place which is called more fully 
in Hebrew Har-Magedon. And the seventh poured out in xvii. 12- 
his bowl upon the air; and there came forth a great 13» 17, 16) 
voice out of the temple, from the throne, saying, It Evil spirits 
is done. And there followed lightnings, and voices and ‘tom Satan 
and the 
thunders, and there followed a great earthquake, such as Beasts 
there has not been since men were upon the earth, so mustering 
mighty an earthquake, so great. And the cities of the the nations 
nations fell, and Babylon the great was remembered tae 
before God, to give her the cup of the wine of the in a 
fierceness of his wrath. And every island fled away, and ek Suit 
the mountains were not found. And great hail, (every quake 
stone) about the weight of a talent, came ® down from follows, 
heaven upon men: and men blasphemed God because overthrow- 
of the plague of hail; for the plague thereof was ® ing the 


ai cities of 
exceeding great. the 


nations. 


1 While our text represents God as putting it into the heart of the Parthian Babylon 
kings, xvii. 17, 16, to destroy Rome, it is three unclean spirits from Satan and reserved 
the two Beasts which muster the nations against Christ in xvi. 13-16; cf. for special 
rib GMb ore judgment, 

MSS add a gloss: ‘‘As it were frogs ; for they are spirits of demons 18-20, 
working signs” ; see vol. ii. 47 sq. 

2 The text here reads corruptly ἃ ἐκπορεύεται instead of ἐκπορευόμενα, 
which our author’s usage and the context require ; see vol. ii. 48. 

8 Here the MSS insert as xvi. 15—a verse which originally stood after 
iii. 3*, and where it is restored in this edition. It forms the second of the 
seven beatitudes in our author. 

* The MSS add here : “‘ And the great city was divided into three parts ”— 
the contents of which are against the context, while the order of the numeral 
is against our author’s usage ; see vol. ii. 52. 

Lit. ‘‘ cometh ” = Hebrew imperfect. * Lat.’ **is.” 


Vision of 
the woman 
(z.e. Rome) 
on the 
Scarlet 
Beast, 1-6 


428 THE REVELATION OF ST. JOHN [XVII. 1-5. 


CHAPTER XVII. 


XVII-XVIII. THE VISION AND DOOM OF ROME, 
XVII. 1-6, XVIII.; THE INTERPRETATION OF 
THE BEAST AND OF HIS SEVEN HEADS AND 
TEN HORNS, XVII. 8-17. 


(These two chapters are to be taken closely together. xvii. 
begins with a promise on the part of the angel to show the Seer 
the judgment of the Great Harlot; but instead he turns aside to 
deal with the Beast, and the promised judgment is not witnessed 
till xviii. Our author is here using two sources: one embraces 
xvii. 1°-2, 3°64, 7, 18, and part of 8-10, xviii. (see vol. il. 55, 
59 sqq., 94), which was originally written when Vespasian, the 
sixth king, was still reigning (xvii. 10). The second is fragmentary, 
xvii. 11-13, 17, 16, and dealt with the Neronic Antichrist, the 
ten kings, and the destruction of Rome.) 


XVII. 1. And there came one of the seven angels which had 
the seven bowls, and he spake with me, saying, Come 
hither, I will show thee 


The judgment of the great harlot 
That sitteth upon many waters : 
2. With whom the kings of the earth have committed 
fornication, 
And with the wine of whose fornication they that dwell 
upon the earth have become drunken. 


8. And he carried me away in the spirit into a wilderness : 
and I saw a woman sitting upon a scarlet-coloured beast, 
full of names of blasphemy, having seven heads and ten 

4. horns. And the woman was clothed in purple and 
scarlet, and adorned! with gold and precious stones and 
pearls, having in her hand a golden cup full of abomina- 

δ. tions and the unclean things? of her fornication. And 
upon her forehead (was) a name written, a mystery— 


Babylon the great, 
The mother of harlotries ὅ 
And of the abominations of the earth. 


1 Or ‘‘ covered” ; see note on meaning of κεχρυσωμένη here, vol. ii. 64. 

2To be taken as an acc. after γέμον, cf. 3, and not as in RV.; nor as 
dependent on ἔχουσα, as suggested in my note, vol. ii. ὅς. 

8 So Tyc Pr vg arm®. This forms a perfect parallel to “‘ abominations.” 
This reading of Tyc Pr vg arm may be the result of conjecture. If so, the 
corruption could have arisen in the Hebrew source ; see vol. ii. 65. 


XVII. 6-16.] INTERPRETATION OF THE BEAST 429 


6. 


ve 


Ὁ 


10. 


11, 


12. 


18. 


17. 


16. 


1 So rightly AV. and RV. and not ‘‘ witnesses” ; see vol. i. 62. 
2 It is better to follow A ὑπάγει, ‘She goeth his way,” here than & 025. 


And I saw the woman drunken with the blood of the 

saints and with the blood of the martyrs! of Jesus. And 

when I saw her I wondered with a great wonder. And 

the angel said unto me, Wherefore didst thou wonder? 

I will tell thee the mystery of the woman, and of the The ~ 
beast that carrieth her, which hath the seven heads and meaning of 


the ten horns. the Beast,7 
. The beast that thou sawest was, and is not, and is about ἐπ αν 


to come up out of the abyss, and he goeth his way? into yi) marvel 
perdition. And they that dwell on the earth will wonder at the 
—(all) whose names have not been written in the book of Beast’s 
life since the foundation of the world, when they behold ἂν ἢ ΠΣ 
the beast, that? was, and is not, and yet is to come.* ἜΗΝ ΕΣ 
Here (is needed) the mind which hath wisdom. The jhe seven 
seven heads® are seven kings: five of them have fallen, 0 
the one is, the other is not yet come, and when he kings: the 
cometh, he must continue a short time. And the beast, sixth 

that was, and is not, is himself also an eighth, and is of t«!8S ᾿ the 
the seven ; and he goeth his way into perdition. wil μὴν 
And the ten horns, which thou sawest, are ten kings, that but a short 
have received no kingdom as yet; but they will receive ® space and 
authority as kings for one hour along with the beast. be ΠΣ 
These have one purpose, and they give their power and Fe React 
authority unto the beast.?_ For God hath put it into their who is one 
hearts to do his purpose,® and to give their kingdom unto of the 

the beast, until the words of God should be fulfilled. And Seven, 9-I1 


the ten horns which thou sawest, and the beast, hats ten 
These shall hate the harlot, anaes 
And make her desolate and naked, who will 
serve the 


Beast and 
destroy the 


046 ὑπάγειν, “to go his way.” All the time, despite his apparent recovery Groat 


and triumphs, he is on the way to perdition ; cf. on xvii. 11. 
3 Better so rendered than by ‘‘ how that ” (ὅτι). I here read 8 τι, not ὅτι ; 
cf. οἵτινες in xvii. ΠῚ exactly in the same sense. We have here a parody of the 


Harlot, 12- 
13, 17, 16 


divine name: ‘‘ Which is, and which was, and which is to come” (i. 4, iv. 8). 
4 πάρεσται is here=é\evoerac (a form our author does not use, though he 
uses other tenses of ἔρχομαι and ἐξελεύσεται (xx. 8)). 


Pra 


gloss here follows: ‘‘are seven mountains on which the woman 


sitteth and they.” This is a second explanation thrust in from the margin. 

ὁ Text = “‘ receive.” 

1 The text is dislocated and glossed. 17 is to be read immediately after 13 
and next 16. 14 follows on 16, because 14 records the destruction of the forces 
which according to 17, 16 are to destroy Rome. 15 is a gloss on xvii. I. 
‘* And he said unto me, The waters which thou sawest, where the harlot 
sitteth, are peoples, and multitudes, and nations, and tongues” ; see vol. ii. 
61, 71 sq., 74. 

. Text adds here an early gloss or doublet : ‘‘ and to do one purpose” ; see 
vol, ii. 73. 


And be 
themselves 
destroyed 
by the 
Lamb and 
the Saints, 
14 (a judg- 
ment im- 
plied in 
xix. 13°) 
The 
woman 
Rome 


Rome has 
fallen, for 
she hath 
corrupted 
all the 
earth, I-3 


430 THE REVELATION OF ST. JOHN [XVIIL 1-8.. 


And they shall eat her flesh 
And burn her with fire. 


14. These shall war against the Lamb, 
And the Lamb shall overcome them, 
For he is Lord of lords, and King of kings ; 
And they that are with him, called and elect and 
faithful, (shall overcome).! 


18. And the woman, whom thou sawest, is the great city, 
which reigneth over the kings of the earth. 


CHAPTER XVIII. 
THE DOOM OF ROME. 


(This chapter deals with the doom of Rome, a vision of 
which had been promised by the angel to the Seer in xvii. 1. 
With the exception of a few clauses, it comes from a source 
which our author has already laid under contribution in xvii. 
I-10, 18; see vol. ii. 94. It was written in the time of 
Vespasian, and several clauses survive attesting that period; see 
vol. ii. 93.) 


1. After these things I saw another angel coming down 
from heaven, having great authority ; and the earth was 

2. lighted up by his glory. And he cried with a mighty 
voice, saying, 


Fallen, fallen is Babylon the great, 

And has become a habitation for demons, 

And a hold of every unclean and hateful ? spirit, 
And a hold of every unclean and hateful bird.® 


8. For of the wine* of her fornication hath she caused all 
the nations to drink ;°® 


1 Understand νικήσουσιν, rather than what I have proposed in vol. ii. 75. 
After 14 the text inserts what was originally a gloss on xvii. I, z.¢. 15. See 
note 7, p. 429. 

2 Text of this and the next line doubtful. I have followed A minPaue 
gig arm‘. 

3 This line conflicts with the statement in xix. 3°, according to which the 
smoke of Rome’s burning is to go up for ever and ever. But this is due to 
the fact that xviii. is an early source used by our author, whereas xix. comes 
from his own hand. 

4x 046 Tyc s? read: ‘‘ wine of the wrath of her fornication.” I have 
followed 325* (Ὁ) Pr and s}. 

5 So a few cursives and s! (πεπότικεν). This reading explains the 
impossible readings of the Uncials. This clause expresses the very same 
idea that is expressed passively in xvii. 2°: ἐμεθύσθησαν. . . ἐκ τοῦ olvou τῆς 
mopvetas; cf. xiv. 8 


XVIII. 4-8.] DOOM OF ROME 431 


For ! the kings of the earth committed fornication with her, 
And the merchants of the earth waxed rich through the 
wealth of her wantonness. 


4. And I heard another voice from heaven, saying, eee 
Come forth from her, my people,? the faithful 
That ye may have no fellowship with her sins, pete ss 
And that ye receive not of her plagues. called into 
5. For her sins have reached unto heaven, ae 
And God hath remembered her iniquities. 
6. Render unto her even as she hath rendered, The ; 
And double (unto her) double according to her works : bey pee 
In the cup which she hath mingled, mingle unto ment and 
her double. her 
ἢ ἢ destruc- 
7. In the measure in which she hath glorified herself tion by 
and played the wanton, fire, 6-8 


In that measure give her torment and ὦ mourning 7.8 


Because she saith in her heart, 

I sit as a queen, 

And am no widow, 

And I shall not see + mourning 7.4 


8. Therefore in one day shall her plagues come, 
+ Pestilence and mourning and famine ἴ ® 


1See note zz Joc. 35" 5 are circumstantial clauses introduced by καί 
(= Hebrew 1), which state the conditions under which the action described in 
3* takes place. See notes on xii. 11°, xix. 3, and see Oxford Heb. Lexicon, 
p- 253. Hence xai=‘“‘seeing that,” ‘‘for.” The Greek aorists are 
rendered by English aorists (ἐπόρνευσαν... ἐπλούτησαν), as Babylon is 
regarded as a thing of the past in these verses. In 3* the perfect is rightly 
used, since the results of ‘‘the wine of fornication” are enduring in the 
present. But in 4 sqq. the standpoint of the Seer changes. Babylon is still 
conceived as in being. The Greek aorists that follow have therefore 
frequently to be construed by the English perfect. 

2 This statement points to a source. The faithful have all suffered 
martyrdom. See vol. 11. 96 ad jin. 

3 πένθος (‘* mourning ”) is an idea foreign to the context here and in 8», 
It is not ‘‘ mourning,” but destruction that awaits Rome. Since πένθος τ 53 Ν, 
the latter may be corrupt for 7738 or ἼΞΝ Ξε ἀπώλεια = “‘ destruction.” The 
same corruption is implied by the LXX in Jer. xii. 11, Hence for ‘‘ mourn- 
ing” read ‘‘destruction.” This explanation is better than that suggested in 
vol. 11, 100, 

4 Read ‘‘ destruction,” as in 7°. 

5 First of all the order seems wrong. Almost invariably in the OT. we 
have ‘‘famine and pestilence.” Here again ‘‘mourning” cannot be right. 
As in 7" we should read ‘‘destruction.” Thus we should have “ famine, 
and pestilence, and destruction.” 


Dirge of 
the kings 
over 
Rome, 
9-10 


Dirge of 
the 
merchants, 
11-16 


Dirge of 
the sea- 
folk, 


17-19 


433 THE REVELATION OF ST. JOHN [XVIII 9-18. 


And she shall be burnt with fire ; 
For strong is the God who hath judged her. 


9. And the kings of the earth who committed fornication 
and lived wantonly with her shall weep and wail over 
her, when they look upon the smoke of her burning, 

10. Standing afar off for the fear of her torment, saying, 


Woe, woe to the great city, 
Babylon the strong city, 
For in one hour is thy judgment come. 


11. And the merchants of the earth shall weep and mourn 
over her,! 


For no man buyeth their merchandise any more— 


12. Merchandise of gold and silver, and precious stone and 
pearls, 
And fine linen and purple, and silk and scarlet, 
And all thyine wood, and every vessel of ivory, and every 
vessel of most precious wood,? 
And brass, and iron, and marble, 


13. And cinnamon, and spice, and incense, 
And ointment, and frankincense, and wine, 
And oil, and fine flour, and wheat, 

And beasts, and sheep,’ and souls of men.‘ 


15. The merchants of these things, who were made rich by 
her, shall stand afar off for the fear of her torment, 
16. weeping and mourning, Saying, 
Woe, woe to the great city, 
That was clothed in fine linen and purple and 
scarlet, 
And adorned with gold, and precious stone, and 
pearl ; 
For in one hour are so great riches laid waste. 


17. And every ship master, and every one that saileth any 
whither,> and mariners, and as many as gain their 
18. living by the sea, stood afar off, And cried, as they looked 
upon the smoke of her burning, saying, What (city) is like 


1 23°, which is quite impossible in 23 and cannot be satisfactorily restored 
elsewhere in this chapter, is best explained as a glosson 11", Itruns: ‘‘ For 
the princes of the earth were thy merchants.” In my text and commentary 
I have inserted it after 11*. 

2 A 2040 vg eth read ‘‘ stone.” 

8 The MSS add here: ‘‘and horses and chariots and slaves.” See vol. ii. 
102 for the grounds for the excision of these words, 

4 Ver. 14 is transposed after 21 in this edition. See vol. ii. 105, 108. 

5 The text seems corrupt here. Pr bo sa presuppose ἐπὶ πόντον instead of 
ἐπὶ τόπον. Hence render “‘ that saileth on the sea,” see vol. ii. 105 sq. 


XVIII. 19-.28.] DIRGE OF THE SEER 433 


19. the great city? And they cast dust on their heads, and 
they cried, weeping and mourning, saying, 


Woe, woe to the great city, 

Wherein were made rich all that had their ships at 
sea ; 

For in one hour are her precious things laid waste.! 


21. And a strong angel took up a stone, as it were a great 
millstone, and cast it into the sea, saying, 


Thus with violence? shall be cast down 
Babylon, the great city, 
And shall no more be found.3 


14. And the fruits which thy soul lusted after 
Are gone from thee: 
And all the dainties and the splendours 
Are perished from thee.* 


2Q.».c.d, And the voice of the harpers and singers ® 
<Shall be heard no more in thee> ;® 
And <the voice>® of the flute players and 
trumpeters 
Shall be heard no more in thee. 


23°:4, And the voice of the bridegroom and the bride 
Shall be heard no more in thee; 
22°-f, And no craftsmen of whatever craft 
Shall be found any more in thee. 
228-4, And the voice of the millstone 
Shall be heard no more in thee: 
23>, And the light of the lamp 
Shall shine no more in thee. 


1 On the restoration of this verse see vol. ii. 106. Ver. 20 is restored at 
the close of 23 ἢ. On the restored order see vol. ii. 92 sq. 

2 Or “with indignation.” But the meaning is doubtful. 

3 The beginning of the next dirge appears to be lost. On the recon- 
structed order of this dirge, see vol. ii. 92 sq., 108 sqq. 

4 The text adds: ‘‘ And they shall no more find them ” (="ny mxsp xb) ; 
but this is possibly a corrupt form of the line, which is lacking in 22" and 
which I have restored (z.e. Dy 72 pow? xd). But probably it is an interpola- 
tion ; for elsewhere in this source 18%? οὐ μή is always followed by the sub- 
junctive, whereas here it is the indicative ; cf. xviii. 21, 22 (ter), 23 (bis). 

5 μουσικῶν Ξε (see LXX Ezek. xxvi. 13, Sir. xxxv. 3, 5), corrupt for 
ow = ‘* singers.” 

§ Restored as the context requires. See vol. ii. 109. It is noteworthy 
that the Ethiopic Version has made the same restoration, see vol. ii. 352. 


VOL. 11.—28 


Sudden 


destruc 
tion of 


Rome, 21 


Dirge of 
the Seer 
over 
Rome, 14, 
22. 51 


Seer’s ap- 
peal to the 
inhabitants 
of heaven 
to rejoice 
over the 
doom of 
Rome, 20, 
23", 24 


Response 
of heaven 
to the 
Seer’s 
appeal. 
Song of 
the angels 
on God’s 
judgment 
of Rome, 
I-3 


434 THE REVELATION OF ST. JOHN [XIX. 1-3. 


20. Rejoice over her, thou heaven, 
And ye saints, and ye apostles, and ye prophets ; 
For God hath given judgment in your cause against her. 


28°. For with her! sorcery were all the nations deceived. 
24. And in her was found the blood of the prophets and 
saints, 
And of all that had been slain upon the earth. 


CHAPTER XIX. 


(Response of the heavenly host to the appeal of the Seer 
just made—first of a mighty multitude praising God for His 
judgment of the Harlot City, and His avenging His servants’ 
blood at her hands, 1-3; next of the Elders and Cherubim and 
of the Altar, which in like- manner praise Him for that, having 
poured out the blood of the saints, they were made to drink each 
other’s blood, 4, xvi. 5°—7 ; and, finally, of the martyrs themselves, 
who offer their thanksgivings, for that now the Lord God 
Almighty has become King and that the Bride is now ready, 
xix. 5-7. The Bride will appear clothed in keeping with her 
character, 8. Thereupon the fourth Beatitude is pronounced, 9. 
At this stage a vision of the destruction of the Parthian kings 
is to be expected (see vol. ii. 114 ad imit., 117 ad init., and 
note 1 on ii. 436). Now that Rome and the Parthians have been 
destroyed, there remains only the judgment of the kings of the 
earth who had shared in the abominations of Rome. These are 
slain by Christ, and the Beast and False Prophet are cast into 
the lake of fire, 11-20.) 


1. After these things I heard as it were a great voice of a 
mighty 2 multitude in heaven, saying, 
Hallelujah ; 


Salvation, and glory, and power, belong to our God: 
2. For true and righteous are his judgments ; 


For he hath judged the great harlot, 
That corrupted the earth with her fornication, 
And he hath avenged the blood of his servants at 
her hand. 
8. And again they said : 8 
Hallelujah ; 

For‘ her smoke goeth up for ever and ever. 

1 Text reads corruptly ‘‘ thy.” 2 “,6. πολλοῦ. 


3.Α perfect with an aorist meaning. 
4 καί to be taken as a Hebraism ; see vol, ii. 120. 


XIX. 4-9.] SONGS OF ELDERS, CHERUBIM, MARTYRS 435 


4. And the four and twenty elders and the four living Song of 
creatures fell down and worshipped God that sitteth on at 
an 


the throne, saying, Cherabim 
Amen, Hallelujah ; praising 
XVI. 5”-°. Righteous art thou, which art and which wast.! oe ie 
Holy, in that thou hast thus judged : kath sae 
6. Because they poured out the blood of saints and pen ee 
prophets, ) saints, to 
Thou hast given them blood also to drink :? slay each 
They are worthy. other, 
xix. 4, 
. i, κὉ. ς 
a: And I heard the altar saying, αὐ Bee 
Yea, O Lord God Almighty, no δ 
True and righteous are thy judgments. ae 
; ᾿ vindicated 
XIX. 5. And a voice came forth from the throne, saying, by God, 
Praise our God, all ye his servants, and bidden 
And ye who fear him, small and great. as’ 


6. And I heard as it were the voice of a great multitude, and 


: : ? Xvi. 7; 
as the voice of many waters, and as the voice of mighty xix, : 
thunders, saying, Response 
Hallelujah : of the 
For the Lord God Almighty hath become King. martyr 
ee host, 
7: Let us be glad and rejoice, since 
And give unto him the glory : Hallelujah 
For the marriage of the Lamb hath come, in that 
And his bride? hath made herself ready. God has 
become 
8. Yea, it hath been given unto her to clothe herself __ king, the 
In fine linen bright, pure.* rar as 
of the 
9. And he saith unto me, Blessed are they which are called ae at 
to the marriage supper of the Lamb.° the Bride 
: τ - 5 - : δ a made 
; : : ὃ herself 
; Ἷ : ; ready, 6-8 
1 On the restoration of xvi. 5° °-7 to its original context, see vol. ii. 116, Fourth 
120-124. ᾿ ἰ f Beatitude 
2 On the technical meaning of this phrase, see vol. ii. 123. on those 
8 ἡ γυνὴ αὐτοῦ ; see vol. ii. 127. invited to 


4 Text adds an incorrect gloss: ‘‘ for the fine linen is the righteous acts of the 
the saints” ; see vol. ii. 127 sq. Rather ‘‘the fine linen” is the result of such Marriage 
righteous acts, that is, the spiritual bodies in which the saints are clothed. Supper of 
5 Text adds here a doublet of xxii. 62, 8-9. οὔ, ‘‘ And he saith to me, these the Lamb 
are true words of God. 10. And I fell down before his feet to worship him. L 
And he saith to me, See thou doit not. Iam a fellow-servant with thee and ie f 
with thy brethren that have the testimony of Christ: worship God: for the ‘pa Ὁ 
testimony of Jesus is the spirit of prophecy.” See vol. ii. 128 sqq. a 


436 THE REVELATION OF ST. JOHN [XIX. 11-19. 


destruction 11. And I saw the heaven opened ; 

of the And behold, a white horse, 

Parthian 

kings? And he that sat thereon—Faithful and True ;? 
Ri And in righteousness he doth judge and make war. 
Breese 12. Αμᾶ his eyes are as a flame of fire, 

xvii. 14) And on his head are many diadems ; ὃ 

tata 13. And he is clothed in a garment dipped in blood: 
iliowed And his name is called The Word of God. 

by the 5 3 ; 3 
eles of 14. And the armies which are in heaven follow him on 
heaven, white horses, 

11-14 (a Being clothed in fine linen, white, pure. 

judgment 

at tal 15. And from his mouth proceedeth a sharp sword, 
described That with it he should smite the nations: 

in xiv. I : : 

ΤΗΣ ΣΟ) Ἢ And he shall break 6 them with an iron rod: 

Samtns And he treadeth the winepress of the fierce wrath of 
with a God Almighty. 

shar ; : Ξ 

ὑὐρς ἡ the 16. And he hath on ° his thigh a name written, 

nations KING OF KINGS AND LORD OF LORDS. 

and treads 

the ἡ 17. And I saw an angel standing in the sun; and he cried 
agate with a great voice, saying to all the birds that fly in 
of God— mid heaven, Come, gather yourselves together to the 
bearing 18. great supper of God ; That ye may eat the flesh of kings, 
ci f and the flesh of captains, and the flesh of mighty men, 
es aed and the flesh of horses and of them that sit thereon, and 
Lord of the flesh of all men, both free and bond, and small 
lords, and great. 

15-16 19. And I saw the beast, and the kings of the earth, and 
Birds of their armies, gathered together to make war against him 
prey 

summoned 11 have indicated a lacuna here. Where xix. 9-10 stands we should 
ie ΕΝ expect a vision relating to the destruction of the Parthian kings—a destruction 


prophesied in xvii. 14 (see vol. ii. 116 ad fim.) and implied by the epithet 
Beast and βεβαμμένον in xix. 13 (see vol. ii. 133). This vision appears to have been 


False displaced by the interpolation, 9-10. The subjects of all other proleptic 
Prophet visions are rehandled in other visions in their due order. Hence we expect 
over- a vision on the destruction of the Parthian kings here in its chronological 
thrown order. 

and cast 2 x 046 alP! and many versions read ‘‘ called Faithful and True.” 

into the 8 Here the MSS add an interpolation: ‘‘ Having a name written which 
lake of fire, no man knoweth save he himself.” It is an anacolouthon: it forms a break 
17-18 in the thought and is contradicted by what follows ; see vol. ii. 132. 


4 See note on xii. 5 (translation) ; also vol. i. 75 sq. 
5 Text adds : ‘‘ his raiment and on,” see vol. ii. 137. 


XIX. 20-XX. 3.] SATAN CHAINED 437 


20. that sat upon the horse, and against his army. And the Theirallies 


21. 


beast was taken, and with him the false prophet that slain and 
wrought the signs before him, wherewith he deceived oe 
them that had received the mark of the beast, and them eaten by 
that worshipped his image: they twain were cast alive birds of 
into the lake of fire that burneth with brimstone. And Prey, 
the rest were slain with the sword of him that sat upon 12. 5: 
the horse, (even the sword) which came forth out of his 


mouth: and all the birds were filled with their flesh. 


CHAPTERS XX.-XXII. 


(The traditional order of the text in these three chapters is 
intolerably disordered and hopelessly unintelligible. The present 
editor has restored, so far as he can, the order of the text as it 
left the hand of the Seer. See vol. ii. 144-154. The restored 
order is given on pp. 153-154. On line 12 (p. 154) delete 6%, 
and on line 17 insert 5° before 6°-8.) 


CHAPTER XX. 1-3. 


1-3. (Satan chained for a thousand years, and the nations 
set free from his deceivings.) 


1. And I saw an angel coming down from heaven, Chaining 
Having the key of the abyss of Satan 
And a great chain in his hand. pote 

abyss 


. And he laid hold on the dragon, the old serpent, 


Which is the Devil and Satan, 


And bound him for a thousand years : 


. And he cast him into the abyss, 
And shut and sealed (it) over him, 
That he should no more deceive the nations 
Till the thousand years should be fulfilled. 


After this he must be loosed for a little time, 


Vision 

of the 
Heavenly 
Jerusalem 
—the seat 
of Christ’s 
Kingdom 
on earth 
for 1000 
years 


Its 
measure- 
ments 


438 THE REVELATION OF ST. JOHN [XXI. 9-17. 


CHAPTER XXI. g—27. 


XXI. 9-XXII. 2, 14-15, 17. (Vision of the Heavenly Jeru- 
salem, which descends from heaven and settles on the ruined site 
of the earthly Jerusalem. This Heavenly City is at once the seat 
of the Messianic Kingdom, the abode of the glorified martyrs, and 
the centre of the evangelising agencies of the surviving nations 
on the earth, during the millennial period. Though it is not 
stated, we must conclude that alike the glorified martyrs and the 
Heavenly Jerusalem are withdrawn from the earth before the 
final judgment. 

The tree of life (xxii. 2, 14) appears to be for the new 
converts (xxii. 2; cf. xi. 15, xiv. 6, 7, xv. 3, 4) and not for the 
martyrs, since the martyrs are already clothed with their 
heavenly bodies and are not subject to the second death. 
They had already eaten of it in the Paradise of God (ii. 7). 

As one of the seven angels of the Bowls showed Rome—the 
capital of the kingdom of the Antichrist—to the Seer (xvii. 1), 
so he now shows him the heavenly Jerusalem.) 


9. And there came one of the seven angels who had 
the seven bowls, which were full of the seven last 
plagues; and he spake with me, saying, Come hither, 
I will show thee the bride[, the wife] of the Lamb. 

10. And he carried me away in the Spirit to a mountain 
great and high, and showed me the holy city Jerusalem, 

11. coming down out of heaven from God, Having the 
glory of God: her light was like unto a stone most 
precious, as it were a jasper stone, clear as crystal. 

12. She had a wall great and high; she had twelve gates, 
and at the gates twelve angels; and names written 
thereon, which are the names of the twelve tribes of 

13. the children of Israel. On the east were three gates ; 
and on the north three gates; and on the south three 

14. gates; and on the west three gates. And the wall of 
the city had twelve foundations, and on them the 

15. twelve names of the twelve apostles of the Lamb. And 
he that spake with me had for a measure a golden reed 
to measure the city, and the gates thereof, and the 

16. wall thereof. And the city lieth foursquare, and the 
length thereof is as great also as the breadth; and he 
measured the city with the reed, twelve thousand 
furlongs: the length and the breadth and the height 

17. thereof are equal. And he measured the wall thereof, 


XXI. 18-25.| THE HEAVENLY JERUSALEM 


439 
a hundred and forty and four cubits, according to 
the measure of a man, that is, of an angel. 
And the building of the wall thereof was jasper : 
And the city was pure gold, like unto pure glass: 
And! the foundations of the wall of the city were 
adorned with all manner of precious stones. 


18. 


19. 


The first foundation was jasper; the second, sapphire ; 
the third, chalcedony ; 


20. The fourth, emerald; the fifth, sardonyx; the sixth, 
sardius ; 
The seventh, chrysolite; the eighth, beryl; the ninth, 
topaz ; 


The tenth, chrysoprase; the eleventh, jacinth; the 


twelfth, amethyst. 


21. And the twelve gates were twelve pearls ; 


Each one of the gates was of one pearl, 
And the street of the city was pure gold, transparent as 
glass.” 


22. And I saw no temple therein : 


For the Lord God Almighty is the temple thereof, 
And the Lamb < is the ark of the covenant thereof? >. 


28. And the city hath no need of the sun, nor yet of the 


moon, to shine upon it : 
For the glory of the Lord doth lighten ¢ it, 
And the lamp thereof is the Lamb. 


24. And the nations shall walk by the light thereof : 
And the kings of the earth do bring their glory into it. 
25. And the gates thereof shall not be shut day or night.® 


1 Though A 025. 046 omit, it seems best, with x Pr (gig) ari 51" 3 bo eth 
to read the copula. 

2 Or, ‘‘as it were transparent glass.” 

3.4 probable restoration; the original is lost. The English versions 
conceal this loss by transposing the words “‘ And the Lamb” into the 
preceding sentence. Cf. xi. 19, where the temple and the ark of the 
covenant are spoken of as the headcentres of the manifestations of God. 
In the Heavenly Jerusalem God takes the place of the first, and the Lamb 
that of the second ; see vol. ii. 170 sq. 

4 ἐφώτισεν is either the Greek timeless aorist, Moulton, Gr. 135 sq. ; 
Robertson, Gv. 836 sq., or it is in our author’s mind a rendering of the 
timeless Hebrew perfect—a very common usage. 

5 The text reads : ‘‘ for there shall be no night there ”—a corruption due in 
part to xxii. 5. As in Isa. Ix. 11, the text clearly ran as I have emended: 
‘*Thy gates . . . shall not be shut day or night.” The alternations of day 
and night still prevail on the earth. It is otherwise in xxii. 5, where the New 
Jerusalem has come down from God to the new and glorified earth. Besides, 
the parallelism is against it ; see vol. ii. 173. 


Itsglorious 
structure 
an 


appear- 
ance 


No temple 
nor ark 
therein, 
nor sun 
nor moon 
to give 
light, but 
God 
Himself 
and the 
Lamb 


Its gates 
always 
open to 
the nations 
of the 
earth 


The river 
and tree 
of life 


Fifth 
Beatitude 
—for those 
who 
cleanse 
themselves 
andsohave 
access to 
the tree of 
life in the 
City 
Invitation 
of the 
Spirit and 
the Bride 


440 THE REVELATION OF ST. JOHN [XXII. 1-17, 


26. And they shall bring the glory and the honour of the 
nations into it : 
27. And there shall not enter into it { anything unclean or 
one f ! that maketh an abomination or a lie: 
But only they that are written in the Lamb’s book of 
life. 


CHAPTER XXII. 1-2, 14-15, 17. 


1. And he showed me a river of water of life, bright 
as crystal, 
2. Proceeding out of the throne of God and of the Lamb, In 
the midst of the street thereof : 
And on this side of the river and on that was the tree? 
of life, 


Bearing twelve (manner of) fruits, 

Yielding its fruit every month: 

And the leaves of the tree were for the healing of the 
nations. 


14. Blessed are they that wash their robes, 
That they may have the right to the tree of life, 
And may enter in by the gates into the city. 


15. Without are the dogs, and the sorcerers, 
And the fornicators, and the murderers, and the 
idolaters, 
And every one that loveth and maketh a lie. 


17. And the Spirit and the bride® say, Come. 
And let him that heareth say, Come. 
And let him that is athirst come: 


Whosoever willeth let him take the water of life freely. 


. 


{ ᾽ 


1 Primitive corruption for ‘‘any that is unclean or,’ 
persons are contemplated as the next line shows. 

* The term is used generically. The text implies that there are two rows 
of trees, one on either side of the river; see vol. ii. 176. 

’ Since the term ‘‘bride” designates the Heavenly Jerusalem in our 
author (cf. xxi. 2, 9), it has no doubt the same meaning here, but the idea of 
the Christian community rather than of the city is here brought forward ; see 
vol. ii. 179. 


cf. xxii. 15. Only 


XX. 4 8.] THE MILLENNIAL KINGDOM 441 


CHAPTER XX. 4-15. 


XX. 4-6. (Vision of the glorified martyrs who reign with 
Christ for a thousand years.) 


4." And <I saw> the souls of them that had been Kingdom 


beheaded for the witness of Christ, of Christ 
And for the word of God, on the 
earth, 4-6 


And! had not worshipped the beast, 
Nor yet his image, 


And had not received the mark upon their forehead 
And upon their hand ; 


4*.».i, And I saw thrones, and they seated themselves thereon, 
And judgment was given unto them.? 


And they lived and reigned with Christ a thousand 
years.? 
ὅν, This is the first resurrection. 


6. Blessed and holy is he that hath part in the first sixth 


resurrection : Beatitade 
Over these the second death hath no power ; pai: 
essed- 
But they shall be priests of God and of Christ, ness 
And shall reign with him a thousand years. oe δ 


part in 


XX. 7-10. (Close of the Millennial Kingdom and of its the first 
evangelizing activities. Thereupon follows the loosing of Satan, resurrec- 
the march of Gog and Magog against the beloved city, their "°° 
destruction by supernatural means, and the casting of Satan into 
the lake of fire. The Seer does not say what became of the 
Heavenly Jerusalem, but its withdrawal from the earth before 
the final judgment is presupposed. Since “the beloved city” in 
xx. 9. is the Heavenly Jerusalem, the saints referred to in the 
same verse must include the risen martyrs.) 


7. And when the thousand years are fulfilled, Satan 
8. Satan shall be loosed out of his prison, And shall loosed: 


his final 
1 Text reads: ‘‘and that”; but see vol. ii. 183. efforts and 
3 This couplet occurs immediately at the beginning of ver. 4, where alike overthrow, 
the context and the grammar are against them. 7-10 


5 Here follows an interpolation, as Mr. Marsh has suggested: 5%. ‘* The 
rest of the dead lived not till the thousand years were fulfilled.” See Greek 
text zz Joc. By its removal the symmetry of the text is restored—seven 
successive couplets, 


Resurrec- 
tion of the 
dead and 
final 
judgment, 
11-13 


442 THE REVELATION OF ST. JOHN [ΧΧ. 9-13. 


come forth to deceive the nations which are in the 
four corners of the earth, Gog and Magog, to gather 
them together to the war: the number of whom is as 
9. the sand of the sea. And they went! up over the 
breadth of the earth, and compassed the camp of the 
saints about, and the beloved city: and fire came down 
10. out of heaven, and devoured them. And the devil 
that deceived them was cast into the lake of fire and 
brimstone, where are also the beast and the false 
prophet; and they shall be tormented day and night © 
for ever and ever. 


XX. 11-15. (Vision of the great throne and of Him that sat 
thereon, before whose presence the former heaven and the 
former earth forthwith vanish. Judgment of the dead. Death 
and hell cast into the lake of fire.) 


11. And I saw a great white throne, and him that sat 
thereon ; 
And from his face the earth and the heaven fled away, 
And no place was found for them. 


12. And I saw the dead, the great and the small,” standing 
before the throne, 
And books were opened: and another book was opened, 
which is (the book) of life: 
And the dead were judged out of the things written in 
the books.® 


18. And the treasuries * gave up the dead which were in 
them ; 4 


1The past verbs in 20%! are to be explained from our author’s use 
of Hebrew idiom, according to which Hebrew perfects (or imperfects 
with vav conversive) represent vividly the future events as things already 
accomplished. 

2 Our author elsewhere writes: ‘‘the small and the great”; see vol. 
ii. 194. 

¥ Tautological interpolation added here: ‘‘ according to their works.” 

4 The text here reads ‘‘sea,” but the context requires a reference to the 
abode of righteous souls, since Hades is the abode in our author only of 
wicked souls, and as such is cast into the lake of fire, xx. 14%. The change 
of ‘* treasuries””—the normal word in Judaism (50-100 A.D.) for the abode of 
righteous souls, or of ‘‘ mansions ” (John xiv. 2), or ‘‘ Paradise” (?)—into 
‘*sea’? was made in the interests of a bodily resurrection. But the sea has 
already vanished with the first heaven and earth (ver. 11, xxi. I). 
According to the transmitted text only wicked souls have part in the General 
Resurrection and Final Judgment. In 4 Ezra vii. the text dealing with 
the General Resurrection and Final Judgment has also been tampered with, 
with a view to enforcing belief in a physical resurrection. The result of the 
tampering with the two texts is interesting: while in the Apocalypse only 
the wicked rise and are judged, in 4 Ezra only the righteous rise and are 
judged ! see vol. ii. 194-198. 


XXI δ᾽, 4, δ᾽, 1.] ALL THINGS MADE NEW 443 


And death and Hades gave up the dead which were in 
them : 

And they were judged every man according to their 
works. 


14. And death and Hades were cast into the lake of fire.! End of 
And all that were not found written in the book of life cn and 
Were cast into the lake of fire. ites 


XXI. 5°, 49, 5>; XXI.1-4*>-°; XXIT. 3-5. (Declaration by 
God that the former things have passed away and that He creates all 
things new. Forthwith the Seer sees the new heaven and the new 
earth and the New ? Jerusalem coming down, adorned as a bride 
for her husband. God tabernacles with men. No more grief or 
pain or tears or death. ΑἹ] the faithful are to reign with Christ 
for ever and ever (xxii. 5), whereas in the Millennial Kingdom 
only the risen martyrs were to reign for a thousand years.) 


5*, And he that sat upon the throne said, God 
44, The former things have passed away ; ee ae 
BP. Behold, I make all things new. Ξ 
XXI. 1. And I saw a new heaven and a new earth; New 
For the first heaven and the first earth had passed heaven 
away ; and new 
2 earth 


Nor is there any more sea. 


1 Text adds here a marginal gloss : ‘‘ this is the second death, the lake of 
fire,” drawn from xxi. 8f., where the clause is full of meaning ; but it is 
wholly out of place here with regard to death and Hades. 

2 Even the Heavenly City of xxi. 10, which had been withdrawn from the 
earth before the Judgment with Christ and the saints, is vexewed or displaced 
by one of a higher nature. 

3 Text contains the following intrusion : 5°. ‘‘ And he saith, Write : for these 
things are faithful and true. 6*. And he said unto me, They have become.” 
xxi. 5°—doublet of xxii. 6*—is in this edition restored after xxii. 5 and 
immediately before xxi. 6%. See next page. Hence correct note in vol. ii. 
203 ad fim. 6% is an interpolation. The Seer does not require such an 
assurance in confirmation of God’s own words. Nothing can intervene 
between the declaration of God, “‘ Behold I make all things new,” and the 
Seer’s immediate recognition of their fulfilment: ‘‘ And I sawa new heaven,” 
cf. Gen. i. 3, ‘‘ And God said, Let there be light : and there was light.” This 
interpolation, xxi. 6*, ‘‘ And he said unto me, They have become,” is an 
extremely idle one—even with the traditional order of the text ; for the Seer 
needs no such assurance, since ex Aypothesz he has in vision already seen the 
new heaven and the new earth and the New Jerusalem descending on the 
new Earth, xxi. 1-3. Further in xxi. 5> the words ἰδοὺ καινὰ ποιῶ πάντα 
do not refer to an accomplished fact, which the traditional order presupposes. 
If the Seer had so intended he would have said ἰδοὺ καινὰ πεποίηκα πάντα 
(cf. iii; 8, ἰδοὺ δέδωκα). These words refer to the present creative act. 
Hence the new creation, xxi. 1-3, follows after xxi. 5>, and the Seer in the 
vision sees God’s words at once translated into fact. Cf. 1 Enoch xiv. 22 
πᾶς λόγος αὐτοῦ ἔργον. 


444 REVELATION OF ST. JOHN [XXI. 2-4; XXII. 3-5. 


The New 2. And the holy city, New Jerusalem, I saw, 
Jerusalem Coming down out of heaven from God, 
Made ready as a bride adorned for her husband. 
8. And I heard a great voice from the throne saying, 
Behold, the tabernacle! of God is with men, 


God And he shall dwell with them, 
dwells And they shall be his people,? 
eae And he shall be their God.3 ἡ 
4", And God shall wipe away every tear from their eyes 
Blessed: b, And death shall be no more: 
ness of Ἢ Neither shall there be mourning, nor crying, nor 
sah pain any more, 
ue ¢) KXIT.-3. Neither shall there be any more curse. 
nai στο And the throne of God and of the Lamb shall 
be in it: 


And his servants shall serve him, 
4. And they shall see his face, 
And his name shall be on their foreheads. 


5. And there shall be no more night, 
And they have no need of light of lamp or light 
of sun, 
For the Lord God shall cause (his face) to shine 
upon them: 4 
And they shall reign for ever and ever. 


EPILOGUE AT THE CLOSE OF JOHN’S VISION. 


God’s XXI. 5°, 6-8. (God’s testimony to John’s book: His 
testimony message to all men.) 
to John’s 


Sane and XXI. 5°. And He saith, Write; for these words are faithful 
His and true. 


message to 6”. I am the Alpha and the Omega, 


all men: ate 

divine The beginning and the end: 

sonship I will give to him that thirsteth of the fountain of the 
Sd i water of life freely. 

for the ; 1% σκηνή is probably ‘‘the Shekinah.” There is no real English 
unfaithful equivalent. Perhaps we might render : ‘‘the Presence of God is with men” ; 
the second Or ‘‘ the dwelling of God.” In no case has ‘‘ tabernacle” its ecclesiastical 
death, xxi. meaning or its traditional associations ; see vol. ii, 205 sq. 

5°, 6°-8 ? See vol. 11, 207: crit. note on this line. 


3 See vol. ii. 207 sq. : crit. note. 

4 See vol. ii. 210 sq. φωτίζειν can, of course, be used intransitively, but 
John uses it only actively elsewhere: xviii. I, xxi. 23. Otherwise render : 
‘*shall shine upon them.” But in this sense we find φωτίζειν with the dat. 


XXII. 6-18.}1 CHRIST ATTESTS JOHN’S BOOK 445 


7. He that overcometh shall inherit these things, 
And I will be his God, 
' And he shall be my son. 


8. But for the cravenhearted and unbelieving, 
And abominable and murderers, 
And fornicators and sorcerers, 
And idolaters and all liars— 
Their part shall be in the lake that burneth with fire 
and brimstone: 
Which is the second death. 


CuarPTeR XXII. 


XXII. 6-7, 18", 16, 18, 12, 10. (Here more than anywhere 
else in chaps. xx.—xxii. we have the disyecta membra of the Poet- 
Seer. I have restored the order of this section tentatively as 
above. xxii. 11, 18>—-19 are relegated to the footnotes as inter- 
polations. See vol. ii. 211-213, 217.) 


(Christ’s testimony to John’s book: His speedy coming.) 


6. And he said unto me, These words are faithful and Christ 
true: and the Lord, the God of the spirits of the @ttests 


prophets, sent his angel to show unto his servants the brace 


7. things which must shortly come to pass. And behold, 6-7, 188 
I come quickly. Blessed is he that keepeth the words seventh 
of the prophecy of this book.! Beatitude 

18*. To every one that heareth I testify the words of the 
prophecy of this book.? 


1 This sentence forms the seventh beatitude. There is a certain fitness in 
the order of the seven. The first (i. 3) declares the blessedness of those who 
read and keep the prophecy: the second (iii. 3, z.e., xvi. 15) of him who 
watcheth and keepeth his garments: the third (xiv. 12-13) of those who die 
in the Lord: the fourth (xix. 9) of those who having so died are invited to 
the marriage supper of the Lamb: the fifth (xxii. 14) of those who had 
washed their garments that they might have access to the tree of life in the 
heavenly city: the sixth (xx. 6) of those who have actually part in the first 
resurrection: the seventh (xxii. 7) of those who keep the words of this 
Book. 

2 The following interpolation is inserted here : 


18, If any man shall add unto them, God shall add unto him the 
plagues which are written in this book. 19. And if any man shall 
take away from the words of the book of this prophecy, God 
shall take away his part from the tree of life, and out of the holy 
city, which are written in this book”; see vol. ii. 222-224. 


His speedy 
Advent 


John’s 
testimony : 
angel 
worship 
forbidden, 
xxii, 8-9 


Christ’s 
final 

words and 
John’s 
prayer and 
benedic- 
tion, 
20-21 


446 
16. 


THE REVELATION OF ST. JOHN [XXIf. 16-21. 


I Jesus have sent mine angel to testify these things unto 
you in! the Churches : 

I am the root and the offspring of David, 

The bright and the morning star. 


18. I am the Alpha and the Omega, 
The first and the last, 
The beginning and the end. 


12. Behold, I come quickly ; 
And my reward is with me, 
To render to each man according as his work is. 


10. And he saith unto me, Seal not up the words of the 


prophecy of this book ; for the time is at hand.? 
XXII. 8-9, 20-21. (John’s testimony : the closing words.) 


8. And I John am he that heard and saw these things. 
And when I heard and saw, I fell down to worship 
before the feet of the angel which showed me these 
things. 9. And he saith unto me, See thou do it not: 
I am a fellow-servant with thee and with thy brethren 
the prophets, and with them which keep the words of 
this book: worship God. 


He which testifieth these things saith, 
Yea: I come quickly. 
Amen: come, Lord Jesus. 


20. 


21. The grace of the Lord Jesus be with all the saints. 
Amen.3 


1 ἐν, So A, etc. Other authorities éaf=‘‘ concerning.” 
2 Here the text adds: 
11. He that is unrighteous, let him do unrighteousness still : 
And he that is filthy, let him be made filthy still : 
And he that is righteous, let him do righteousness still : 
And he that is holy, let him be made holy still. 
This verse refers to the Seer’s contemporaries, and declares that the time for 
repentance is past. But, since xxi. 6-8 refer also to his contemporaries, there 
is still hope for them, if they repent ; see vol. ii. 221 sq. 

3 The text of this verse is very uncertain. I have followed Ax in reading 
‘the Lord Jesus.” The fuller title, ‘‘ Lord Jesus Christ,” has the support of 
046 and most cursives, while the form ‘‘ our Lord Jesus Christ ” has the support 
of some cursives and nearly all the versions, Again, the Apocalypse cannot 
have ended with the words ‘‘with all” (A vg). Such a grace would be 
wholly at variance with the thought of the Seer. Only the saints or those 
seeking to be saints can receive such grace. Hence the reading of A vg is 
simply defective, and the choice must lie between the reading of δὶ (gig) 
“with the saints” and that of 046 s()? arm*# bo ‘‘ with all the saints.” 
This last is most in keeping with our author’s views: cf. viii. 3. 


APPENDIX. 


FOUR PAPYRUS AND VELLUM FRAGMENTS 
OF THE APOCALYPSE. 


FRAGMENT I. (=F). 


P. Oxy. -viit.. ro¥o. 


(Late 3rd or 4th Cent. Verso of a papyrus roll with Exodus 
on recto (ed. Hunt, 1911).) 


4-4 bina τας exra] ex[ κλησίιαις 
ταις ev τη] Acta xapis ὕμειν Kau εἰρὴ 
Mi απο ο wv | και O NV και O ἐρχομε 
vos Kat απὸ των extra πνευμα 
PU is a.(?)] εν[ ἤπιον. του θρονου αὖ 
τ]ου" kat απο In Xp ο μαρτυς ο πι 
στος ο πρωτοτοκος των VEKPO 
και 0 apxwv των βασιλεων τῆς γῆς 
τω ἀγαπωντι ἡμας και λυσαντι ἢ 
plas εκ των αμαρτιων ἡμῶν εν 
6. He αιματι αὐτου και ἐποιησεν ἡμῖτ 
βα]σ[ιλΊειαν tepers TOV! θυωξ και π[αἾτρι 
αὐτο]υ" avtw το κρατος και ἡ δοξα 
7. {εις το]υς αἰωνας ἀμὴν idov 
εἐρχε͵ται μετα των νεφελων 
καὶ owe|rat avtov πας οφθαλ 
os και οἤιτινες avtov εξε 


1 Correction in first hand. 
3 Result of correction in first hand. Sie. 


447 


448 


iii. το. 


THE REVELATION OF ST. JOHN 


FRAGMENT II. (= F?), 


P. Oxy. viii. 1080. 


(4th Cent. 


Plate 1. Leaf from vellum Codex 


(ed. Hunt, 1911).) 


dy 


ωσον 
ὦ ζηλενε 1 ovv καὶ μετα 


λὸ 


ταυτα ἴδον και ἵδου θυ 


20. νοῆσον ἴδου ἐστηκα emt ρα ανεωγμενὴ ev } 
τὴν θυραν και 33 εισελευσο Tw ovpavw και η2 pw? 
μαι προς avrov Kat de VN ἢ πρωτὴ nV ἤκουσα 
πνήσω μετ αὐτου και αὖ ὡς σαλπιγγος λαλουσης 
21. TOS μετ᾽ ἐμου ο VELKwY μετ᾽ ἐμον λεγων αναβα 


22. 


ἷν. 1. 


δώσω avtw καθεισαι 

μετ ἐμου εἶν] τω θρον[ω μου 8 
ὡς καγω νενεικηΐ a 

και «exabixa! μετα τ[ οἦν 

πρς μου εν τω θρονω 

αὐτου 0 ἐχων OVS ακου 

[σατΊω τι το va λεγει 


ταις ἐκκλησιαις μετα 


woe και δειξω σοι a δει 
[γε]νεσθα[ι μ]ετα ταυτα 


. Kai? evews εγ[εἸνομὴν εν 


[τω] rv Kale] ιδου [θ]ρο 
νος €KELTO [ε ν τω OVVO 
και emt τον] θρονον κα 


. θημενον και ο καθη 


ἐπι tov Opor| ov ὃ 
μενος ομριος ορασᾷει 


κρονω ε[α]ν τις] ακου[ση της 
φωνης μου και ανοιξη τὴν θυραν και 3 
1 Correction by second hand. 1 Second hand. 
? The two missing lines are added by θυραν avewypevny (Ὁ). 
first hand at bottom of column, beginning ? Written by second hand. 


] Kpouw κτλ. ὃ This line is added by second hand 
8 Added by second hand. (sic) between the lines. 


First hand wrote 


FRAGMENT III. (=F), 
PY Οχυ. χ. (1230. 
(Early 4th Cent. (ed. Grenfell and Hunt, 1914).) 


Recto. 
νυ. 5- εἾδου ev[uxnorev 
Aav] ad’ αν[οιξαι 
6. avt jou κ[α]ι edov er[ 


ων και ev μέσω των πρ[εἐσβυτερων 
w|s ἐσφαγμενον exwv κερ[ατα 
τα £ πνα του θυ απεσπαλ} [ 
7. ἡλ͵Ίθεν και ειληφεν ex της δ ξιας 
8. or |e ελα[βεν 


1 A slip of the scribe for απεσταλ. 


APPENDIX 449 


Verso. 
Vi. 5. ] καθημ[ενος 
6. K jal nkovo| α 
χοι]νιξ σιτου δηναριου κ[αι 
δην αριου και To ελεον και το [ 
iP ] ore ἡνεωξεν τὴν σφραγ[ιδα 
ἤκουσα φωνὴν του τεταρτ ov 
- εἰδ[ ον 


FRAGMENT IV. (= F*), 


P. Oxy. vi. 848. 


(sth Cent. Plate 1. Fragment of papyrus Codex 
(ed. Grenfell and Hunt, 1908).) 


Recto. Verso. 
xvi. 17. [του vaolv azo του XVi. 19. Ay εμνη[σθη evw 
θρονου λεγουσα" πιον του θυ" δου 
18. γεγονεν και eve ναι αὐτὴ TO ποτὴ 
νοντο αστραπαι plov Tov οινου 
και φωναι και Bpo του θυμου της 
ται" και σΐεισμος ey[e [ο]ργης αὐτί ο]υ και 


NOTES ON THE ABOVE FRAGMENTS 
cs 


i. 4-7. This fragment agrees word for word with A where it 
exists. It is true that it differs in the reading supplied by Pro- 
fessor Hunt in i. 4: te. re a] εν[ὠ]πιον. There is not room 
apparently for [των των] ενζω]πιον as in Ax. The fragment 
agrees throughout with C save that with A 025 it omits τῶν 
awvwv in i. 6, and perhaps rightly. It agrees generally with δὲ 
save in two passages where δὲ ini. 6 reads τ. αἰων. των αἰωνων 
and in i. 7 opovra. It disagrees with 025 five times (14 a εστιν, 
1° ἀγαπησαντι, λουσαντι, ἀπὸ (for εκ), 1° βασιλεις και ιερεις) and 
with 046 four times (14 azo θεου o wy, 15 λουσαντι, απο, 16 
ποιησαντι). 

Thus this fragment, so far as it exists, attests the text of A(C) 
as already existing in its present form at the close of the 3rd 
cent. or early in the 4th. The transposition ro κρατὸς και ἡ δοξα 
in i. 6 is peculiar to this fragment. 

VOL. I1.—29 


τ 450 THE REVELATION OF ST. JOHN 


F2, 


iii. το--ἶν. 2. First of all A and ΕΣ (as well F?”=second hand 
in F?) stand apart. A has two peculiar readings in 4! αἀναβηθι 
and ooa. Next A > καὶ before εἰσελευσομαι in 37°, Finally, 
F2" reads ζἕηλωσον in 3.9, avewypevy in 41, and καὶ evdews in 42—all 
against A. Thus ΕΖ multiplies by 75 per cent. the differences 
between A and ΕΞ (if we leave αναβηθι and oca out of considera- 
tion). ἘΞ reads ζηλευε in 319 as A. 

x. F? is more closely related to & than to any other uncial. 
Thus & reads καὶ before εισελευσομαι in 379 and adds δου after 
caw? in 41. It reads ζηλωσον in 319 with F?". The xa (a Hebraism) 
in 32° is most probably original, but the other two are wrong. 

025. This uncial > καὶ before εἰσελευσομαι against ΕΣ and 
reads ζηλωσον 5319 and καὶ evdews with F2". 

046. This uncial reads ζηλευε 4319 and καὶ εἰσελ. in 339 with 
F2—both right, avewypevy in 4! with F2", and does not insert καὶ 
before evOews in 42 as F?"" does. 

From the above it follows that ΕΖ and ἘΞ" agree much more 
closely with & than with any other uncial, but have affinities with 
025 and 026. 046 attests a better text here than & or 025. 


Fs, 


v. 5-8, vi. 5-8. F® agrees in 5° with AX o25 in reading 
ανοιξαι, where 046 reads o avorywy; in 5° with & 025. 046 in 
reading ev pecw, where A reads ezpeow and always elsewhere 
with C; in 5° with A& 046 in reading ἐχων, where 025 reads 
exov (a correction), and 67 with A® in reading φωνὴν which C 
025. 046 omit. Thus F® agrees so far as it goes with AX. 


1? 


xvi. 17-18, 19. This fragment agrees word for word with A. 
Since 025 is defective here, we have only to consider the relation 
of ΕΞ to δὲ and 046. While F* supports A in the right reading 
in 1618 αστραπαι Kat φωναι Kat Bpovrat, &* reads Bpovrat K. αστρ. 
x. wv. kK. Bpovrat, &° Bp. x. aarp. x. φων, and 046 aarp. k. φων. 

F* agrees with Ax in 16!” against 046, which adds του ovpavov 
after vaov, and with A 046 in reading azo του Opovov against του 
θεου of 8. Again, in 161° F4 agrees with A 046 in reading δουναι 
against tov δουναι of &, To ποτήριον and Tov owov against δὲ, which 
omits the article in both cases, and opyys αὐτου against δὲ, which 
omits the αὐτου. Thus 046 is right five times with A against x. 


APPENDIX 451 


This fragment is interesting. Like ΕἸ, ἘΦ agrees word for 
word with A. But whereas F! gives considerable support to 
ἐξ, Fis with one exception against it, Next, whereas F% gives 
equal support to A and 8, ΕΞ supports x more often than any 
other uncial. 

The above fragments prove, so far as they go, the absolute 
pre-eminence of A. They furnish evidence for the early uncial 
character of certain deviations of 025 and for the antiquity of one 
or more false readings of 046. Next as regards &, we see that, 
whereas it has considerable support from F! and the full support 
of F°, it is far inferior to 046 in ΕΣ F4, Unfortunately 025 is 
defective for ΕΞ, From this comparison 025 emerges with a bad 
record. Hence, if on the exiguous evidence of these fragments 
we arranged the uncials in the order of merit, we should have 
A, C, 046. 025. All the evidence given in the Introduction, 
which in the main is limited to the fragments of fl and the 
corresponding sections in the other Versions and MSS, uphold 
the following order: A, C,025,8, 046. An exhaustive examina- 
tion of the MSS and Versions might place & before 025, but 
could not affect the primacy of A. 


452 THE REVELATION OF ST. JOHN 


ADDITIONAL NOTE ON 13}, 


THE text of this line in vol. ii. 317 should be restored as follows: 
εἶχεν κέρατα δύο ὅμοια « τῷ > ἀρνίῳ. The translation accordingly 
in vol. ii. 420 should be: “ And he had two horns like he lamb.” } 
The term “lamb” is here a symbol for the Messiah as elsewhere 
in our author, and earlier in Judaism, as we shall see presently. 
There would be no sense in saying “he had two horns like a 
lamb”; for some lambs have horns and some have not. The 
whole point of 13}! consists in this, that the second Beast or 
Antichrist is portrayed as a Satanic counterpart of Christ, just as 
in 13° the first Beast or Antichrist is also represented as a Satanic 
counterpart of Christ; for he is described as ἐσφαγμένην εἰς θάνατον. 

But (as I have shown in vol. i. 340-44) chapter 13 is derived 
from Jewish sources, and 1311-18 cannot be understood apart from 
Jewish apocalyptic. Now, whereas in our author the Lamb is 
described as having “‘ seve horns,” ? 2.6. as a being of transcendent 
power, a Christian development of a Jewish conception, in this 
Jewish source the Messiah is symbolized by “a lamb with two 
horns,” which was definitely a Jewish conception. The explanation 
of this latter phrase is to be found in 1 Enoch and the Test. XII 
Patriarchs. In 1 Enoch 909 the Maccabean leaders are described 
as “horned lambs” as distinct from the rest of the religious Jews 
who are described as “lambs.” In the pages referred to in the 
note! below, I have already shown how certain religious and 
military leaders of Israel were so symbolized in 1 Enoch 85-90. 
In the Test. Joseph τοῦ Jonathan the Maccabee, who is 
obviously regarded by the writer of that work as the Messiah, is 
symbolized by the term ἀμνός. That for the corrupt “ word” in 
1 Enoch go*® we must read “lamb,” where the Messiah is referred 
to, I have shown in my second edition of that book. But I 
herewith abandon Goldschmidt’s emendation of the text which 
takes ΠΡ to be a corruption of Πρ, and which I then accepted, 
and also the hypothesis that 83-90 was originally written in 
Hebrew. I now regard 83-90 as derived from an Aramaic 
original,? and explain the meaningless term “word” in go*8 as 
a rendering of 12°% which was a corruption of 7x8 = “lamb.” 


There the Messiah is symbolized as a lamb of which it is said 
that it became great and horned: that is, it had two horns, since 
this is the natural number. 


1 Hence πῶϑ in the source should have been read by the translator as 
md, not as πῷ3. 

2 See vol. i. p. cxiii sq. 

3 In my second edition, p. Ixix, I left the question of the original language 
of 83-90 open, though inclining to the view that it was Hebrew. But like 
6-36 and Daniel originally it was most probably written first in Aramaic. 
Later in the 2nd cent. B.C, such books were written in Hebrew. 


ADDITIONAL NOTE ON THE LATIN VERSIONS 453 


ADDITIONAL NOTE ON THE LATIN VERSIONS. 


FRAGMENTS OF A LaTIN VERSION OF THE APOCALYPSE PRE- 
SERVED IN THE SPECULUM (DESIGNATED M) AND FOUND 
IN ITS ENTIRETY IN THE CODEX GIGaS. 


THESE fragments were first published by Mai.in his Spicilegium 
Romanum, 1843, ix. 72-74, and are reprinted here according to 
Weihrich’s edition (Liber de divinis scripturis sive speculum, 
Vienna, 1887). They donot represent any particular manuscript, 
but consist of a collection of proof passages from the O. or N.T. 
It is assigned to the vi—vii century. That m represents the 
same version as gig, a few examples will make clear. 

From this comparison of versions, it will be seen that gig m 
represent one translation from the Greek and Cyp (26. Cyprian) 
Pr another. Occasionally I will append the readings of Tyc 
and vg. Unhappily fl is defective in the passages where m is 
preserved. 

28 qui scrutor (scruto m: scrutans Tyc vg) renes et corda, gig 

m Tyc vg: scrutator renis et cordis, Cyp Pr. 
315 Neque calidus . . . aut calidus gig m vg: neque fervens 
. aut fervens Pr Tyc(?). 

3217 miserabilis et mendicus et nudus et caecus gig m: miser 

et pauper et caecus et nudus Cyp Tyc vg (> Pr). 

318 vestimenta . . . induaris gig m: vestiaris veste (~ Pr) 

Cyp Pr. 
confusio nuditatis gig m Tyc vg: foeditas nuditatis Cyp Pr. 

1410 in igne gig πὶ: igne Cyp Pr Tyc vg. 

18* et (> Tyc) ne (ut non gig) conmunicetis peccatis ejus, et 
de (> Tyc) plagis ejus (+ ut m) ne accipiatis (laeda- 
mini Tyc) gig m Tyc=ne particeps sis delictorum ejus 
et ne perstringaris plagis ejus Cyp Pr. 

186 calicem quem (calice quo m Tyc) miscuit . . . miscite illi 
(eim) duplum gig m Tyc: in quo poculo miscuit duplum 
remixtum est ei Cyp Pr Arm?. 

From the above, out of many like instances, it may be 
concluded that Cyp Pr and gig m are two independent transla- 
tions of one and the same MS or possibly of two Greek MSS, 
which were generally in the closest agreement. The example 
under 18° exhibits a divergence, which may represent a diverg- 
ence in the Greek MSS. There are a few divergences between 
gig and m, which may be due to the influence of some other 
Latin version. Thus we have ditatus in 3!” in gig Cyp and 
locupletatus in m (and Tyc vg). Here Pr is defective. 


454 


THE REVELATION OF ST. JOHN 


We might provisionally represent the relations of the Latin 
versions as follows :— 


x Greek MS or MSS 


Cyp Pr gig m Tyce 


Speculum (vi-vii cent.). 


2! Et angelo Ephesi ecclesiae scribe. 
2523 Et scient omnes ecclesiae quia ego sum qui scruto renes 


et corda. 


4. Et angelo Laodiciae ecclesiae scribe: haec dicit ille 


amen, testis fidelis et verax, principium creaturae Dei. 
15 Novi opera tua, quia neque frigidus neque calidus es. 
Utinam frigidus esses aut calidus! 16 Sed quoniam 
tepidus, evomam te ex ore meo. 17 Quia dicis: dives 
sum, et locupletatus sum, et nihil opus est mihi; et nescis 
quia tu es miser et miserabilis et mendicus et nudus et 
caecus. 18 Suadeo tibi a me emere aurum igne pro- 
batum, ut dives sis et locupleteris ; et vestimenta mea 
alba, ut induaris, ut non appareat confusio nuditatis 
tuae. Et collurio inungue oculos tuos, ut videas, 
19 Ego quoscumque amo, arguo et castigo. Aemulare 
igitur et age paenitentiam. 329 Ecce sto ad januam et 
pulso. Si quis audierit vocem meam, et aperuerit 
januam, introibo ad illum, et caenabo cum illo et ille 


‘mecum. 2! Qui vincit, dabo illi sedere mecum in sede 


mea, quomodo et ego vici, et sedeo cum patre meo in 
sede ipsius. 


14° Cecidit, cecidit Babylon magna. De vino fornicationis 


ejus biberunt omnes gentes. ® Si quis adorat bestiam 
et imaginem ejus, et accipit character in fronte sua aut 
in manu sua dextra, 10 et hic bibet de indignatione Dei, 
quae mixta est mera in calice irae ejus, et cruciabitur 
in igne et sulfore in conspectu angelorum et agni. 
11 Et fumus et cruciatus eorum in saecula saeculorum 
ascendit. Et non habent requiem die ac nocte qui 
adorant bestiam et imaginem ejus, et qui accepit char- 
acter nominis illius. 18 Et audivi vocem de caelo 
dicentem mihi: scribe, beati mortui qui in Domino 


ADDITIONAL NOTE ON THE LATIN VERSIONS 455 


moriuntur amodo. Etiam dicit spiritus, ut requiescant 
a laboribus suis: opera enim eorum sequuntur eos. 

1715 Aquae quas vidisti ubi meretrix sedet, populi et turbae et 
gentes et linguae sunt. 

184 Et audivi aliam vocem de caelo dicentem: exite de ea 
populus meus, et ne conmunicetis peccatis ejus, et de 
plagis ejus ut ne? accipiatis. ὅ Quia adpropinquaverunt 
peccata ejus usque ad caelum, et memoratus est Deus 
iniquitates ejus. © Reddite ei sicut et ipsa reddidit, et 
duplicate duplicia secundum opera ejus. In calice quo 
miscuit vobis, miscite ei duplum. ἴ Et quantum 
magnificavit se, et luxoriata est, tantum date ei tor- 
mentum et luctum. Quia in corde suo dicit, sedeo 
regina, et luctum meum non videbo. 8 Propterea una 
hora veniet plaga ejus, mors et famis et luctus, et igne 
cremabitur. Quoniam fortis est dominus Deus qui 
judicat eam. 

2013 Et vidi mortuos pusillos et magnos stantes in conspectu 
sedis. Et libri aperti sunt, et alius liber apertus est 
qui est vitae. Et judicati sunt mortui secundum ea 
quae scripta sunt in libris, et secundum opera sua. 
13 Et dedit mare mortuos qui fuerunt in ipso, et mors 
et infernus dederunt mortuos qui fuerunt in ipsis. Et 
judicati sunt singuli secundum facta sua. 

218 Dubiis autem et infidelibus et abominandis et homicidis 
et adulteris et maleficis et idolis servientibus et menda- 
cibus, pars illorum in stagno ignis ardentis et sulfore, 
quod est mors secunda. 

2215 Foras canes, et malifici, et adulteri, et idolis servientes. 
18 Testor ego omni audienti verba prophetiae libri 
hujus. Si quis adjecerit supra haec, imponet Deus 
super eum plagas quae scriptae sunt in hoc libro. 
19 Et si quis abstulerit verba prophetiae libri hujus, 
auferet Deus partem ejus de ligno vitae et de civitate 
sancta. 


1Ut ne (=iva μή). So Weihrich emends et 55 in Codex Sangallensis, 
MVLC om. 


456 THE REVELATION OF ST. JOHN 


ADDITIONAL NOTE ON THE MILLENNIAL 
KINGDOM. 


THE peculiar form that the Millennial Kingdom assumes in the 
Apocalypse is due to the results which, according to the Seer, 
would arise out of the conflicting claims of the Empire and the 
Christian Faith. 

The main question at issue between them, a question which 
included all minor issues within it, originated in the demand that 
all loyal citizens of the Roman Empire should offer Divine wor- 
ship to the Emperor. This claim to Divine honours was adopted 
by Rome with the object of unifying and consolidating all the 
diverse elements of the Roman Empire into a single whole. 
As Rome had already united all the civilized regions of the world 
in one universal commonwealth, so now it aimed at strengthen- 
ing this bond of common citizenship by the still stronger tie of 
a common and universal religion, the one essential element of 
which was the worship of the Roman Emperor. Such a worship, 
of course, no Christian could render. Hence a collision of these 
two forces became inevitable, and in due course Rome proposed 
to itself definitely the task of exterminating Christianity on the 
ground that it was a Society guilty of high treason to the State. 
This came about first under Domitian. Thus there arose a 
conflict of two loyalties, loyalty to God and Christ on the one 
hand and loyalty to Caesar on the other, and our author was the 
first to set forth in all its seriousness the transcendent issues at 
stake, and to teach his brethren that to yield in any degree to 
such demands of the State was to be guilty of apostasy to God 
and the Christ who had redeemed them. 

Under the conflict of his day the prophet clearly discerned 
the eternal issues at stake, and in this conflict he taught that no 
faithful follower of Christ would escape: in other words, he fore- 
told a universal martyrdom. Herein our author may have found 
a fulfilment of the mysterious saying of our Lord: “‘ When the 
Son of Man cometh, shall He find faith on the earth?” 

This forecast of our author, however, was no more realized 
than numbers of the detailed prophecies of the O.T. Βαϊ, 
though this element in his prophecy failed to be fulfilled, the 
larger spiritual truth embodied in his prophecy—that the King- 
dom of this world should become the Kingdom of the Lord and 
of His Christ—is true for all time and all like crises in human 
affairs. While the human element falls away the divine remains. 

But the Seer could not stop short with forecasting a univer- 
sal martyrdom. For this forecast of a universal martyrdom 
naturally led to a recasting of the traditional expectation of 


ADDITIONAL NOTE ON THE MILLENNIAL KINGDOM 457 


the Millennial Kingdom. If the world was to be evangelized 
afresh, this evangelization could not be effected save through 
supernatural intervention, seeing that all the faithful were to be 
martyred before the advent of the Kingdom. Hence our Seer 
expected Christ to return on His Second Advent with all the 
blessed martyrs to destroy the enemies of the Kingdom (17}4 
1911-20) and to found the Millennial Kingdom in the Jerusalem 
that should come down from heaven, and so to evangelize the 
world afresh (219-222 14-15. 17 2046), 

But since John’s expectation of a universal martyrdom in the 
immediate future was not realized, his expectation that the earth 
would be evangelized by Christ and the blessed martyrs from 
heaven, cannot be regarded as an essential element of the 
teaching of the N.T., seeing that the former expectation which 
gave it birth never itself came into being. The need for this 
supernatural method of Christianizing the world has not arisen. 
There has been no universal martyrdom of the Church. Hence 
since the faithful survive, Christ has committed into their hands 
the complete evangelization of the world. 

But while the peculiar form of this expectation must be rele- 
gated to the region of unfulfilled prophecy, the truth at the base 
of this expectation is not thereby affected. And this truth is 
that ultimately the righteous shall inherit the earth. The entire 
Apocalypse is indeed in one respect an expansion of the two 
opening beatitudes of the Sermon on the Mount:! the first of 
these 15, ‘‘ Blessed are the poor in spirit: for theirs zs the Kingdom 
of heaven” (Matt. 5%). The essential element of this beatitude 
is conveyed in many of the Seer’s words, but especially in 


iii. 20. Behold I stand’at the door and knock : 
If any man hear my voice and open the door, 
I will come in to him, and will sup with him, 
And he with me.” 


As for the second beatitude—“ Blessed are the meek: for they 
shall inherit the earth” (Matt. 55)—the assurance of the truth 
of this beatitude shows itself in every song of the Apocalypse, 
whether sung by angels or saints, and this assurance gathers 
strength as the divine drama moves swiftly onwards, till at last in 
the closing millennium of the world’s history the Kingdom of 
this world has become the Kingdom of the Lord and of His 
Christ. 

The optimism of the man who believes in God and lives unto 
Him cannot be other than indomitable and unexpugnable. 


1 The so-called second beatitude, ‘‘ Blessed are they that mourn: for they 
shall be comforted,” is an intrusion in Matthew’s text. ΚΝ." should follow 
immediately on v.*, 





INDEX. 


wees 


I. INDEX OF GREEK WORDS, 


Givinc REFERENCES TO GREEK TEXT (VOL. I. PP. 236-385), TO 


INTRODUCTION (VOL. I. PP. 


(νοῦ: 1. Pe. 


XXI-CLXXXxvVII), 
1-373 AND VOL. II. PP. 1-226), AND TO ENGLISH 


TO COMMENTARY 


TRANSLATION (VOL. II. PP. 386-446), AND APPENDICES (PP. 447-457). 


Order of verses in Greek Text according to which references are given in this 


Index : 


113822 1615 48... γδαῦ. 7. 8. 5c. 6. 9 81. 8-5. 2.6.13 [7-12] 


T_y 25a. 6. 55-18 


1 4}2-18. 1-84 [3e-40}* 4c-11. 12, 19-17} 18-20 yo [1]. 2_ 164 [δα]. 8-14. 16. γγ1. 17. 16. 14 [15]. 18 


181.11α [296]. 115-13. 15-19. 21. 14. 22a-d. 23cd. 22e-k. Bab. 30. 287. 34 


1014 65ec-7 Iga 


201-8 219-27 221-3. 14. 15.17 2401. adi. 5. 6-15 2 γδα Ad. 5b. [θα]. 1-dadc 93-5 91 5c. 65-8 
226-7. 182 [185-19]. 16. 18. 12. 10 [11]. 8. 9. 20. 21, 


* See restored Text, vol. ii. 422, ἢ. 2. 


᾿Αβαδδών, 9%; 1, 245, 246. 

ἀβύσσου, Oo et oar! 175 20; 1: 
239-242. 

ἀγαλλιάω, 19’; Ixxxvi; ii. 126. 

ἀγαπάω, 15 3° 12 2095 xxix. 

ἀγάπη, 2°19; xxix. 

ἄγγελος, 11" 39 21- 8. 12. 18 31.5.7 16 ς 3. 11 

1. 211 98. 4. δ. 2.6. 18 (88. 10. 12] gl. 11. 

18. 14. 16 ol. δ. 7. 8. 9. 10 1115 127. 9 
145:8.3.10. [1415.17] 1.18 [7419] 15) 
6.7. 8 161 [1684] 171" 7 181" 21 19!” 
20! 219" 12.17 22°. 16. 8 ἢ 1. 34, 251 nN. 

[ἁγιάζω, 221]; ii. 222. 

ἅγιος, 37 48 [58] 619 8% 4 11218 137-10 
142 178 1820. 24 168 [19°] 2110 208- 9 
στ [22.522 22 πῆ 80. a 1 
66, 186, 226. 

ἀγοράζω, 318 5° 1317 [145] 144 184; 1, 
1473 i. 7, 8. 

ἀδελφός, 19 6! 121° [190] 229; 
302, 326-328. 

ἄδης, 178 [68] 201% 4; i. 32, 169, 170 ; 
ii. 195-199. 

ἀδικέω, 411 68 Vl 8 9" 10. 19 115 [2211]; 
i. 38, 59, IQ1; il. 222. 

ἀδίκημα, 18°. 


hye te 


ἄδω, 5° 14° 158. 

ἀετός, 47 818 1214, 

ἀήρ, 95 1617. 

Αἴγυπτος, 118. 

αἷμα, 15 5° 610. 12 ᾽" [87: 8] 1τ5 12 
14” 16% 4 176 1824 197 16° το]; ii, 
123. 

αἰνέω, τοῦ ; ii. 124. 

αἴρω, τοῦ 18%; i, 262. 

αἰσχύνη, 318; i. 98. 

αἰχμαλωσία, 131°; Ixxii. 

alwy, 15 18 9. 10 Ὁ" 12 10° 111 
14} 15? {747} 1] Τὸ 26.) 255: 
L 2. 

αἰώνιος, 145; ii, 12. 

ἀκάθαρτος, 1613 174 183, 

ἀκμάζω, τ4}8, 

ἀκολουθέω, [68] 14 144. 8.9 rol; 7 

Ὁ. 

Mein 1% 27. 11, 17.29 382. 6. 18, 20, 33 
41 511-18 61. 8.5.6.7 γά 815. 918. 16. 20 
105 8. 1112 1210 149 1418 1.32 161 
[1652] τ84. 22. 38 yo! 167 195 2217 218 
22.85.8. xxxi; uses of, cxl; ii. 41. 

ἄκρατος, 14”; Ixxiii; 11, 16, 17. 

ἀκρίς, 9% 7, 


450 


460 


ἀληθινός, 3714 61° 1 Ses 195 167 [19°] | ἀποκτείνω, 213. 388. [68] 64 


19!! 21% 22°; xxxi, Ixxxviii, cx; 1. 
85, 86. 
ἀλλά, 25 6. 9 (bis). 14. sa 9051 10" 9 1). 
208 ; XXX, οχχχίν, i. 38. 
“ANAyhoud, 101. SSO. τι, 110. 
ἀλλήλων, 64 110, 
ἄλλος, 274 64 7? 851 ro! 123 131! 145 8.9 
[142 27) 1.418 [151] 179 1814 en 
clviii ; i 43, 215. 1 12; 21}. 22.22, 
ἅλυσις, 20!; 11. 141. 
Αλφα, [15] 21? 228 τὴν 
ἁμαρτία, 1° 18% ὅ, 
ἀμέθυστος, 217. 
ἀμήν, 187 3414. 5l4 212 pot 22221; 1 
19, 94, 151, 152. 
ἄμμος, 12}8 208. 
ἄμπελος, 14.8.13 
ἄμωμον, 185 ii. 104. 
ἄμωμος, 145; Σ di.) 10; 
ἄν, 2% 144; cxxxiv; li. 10, 
dvd, prep., 48 717; adverb, 212; 
CXXViii ; ii, 170. 
ἀναβαίνω, 4) 73 84 9? 11% 12 131} pq 
178 19% 20°; ii. 189, 190. 
ἀναγινώσκω, | taro 7. 8. 
ἀνάπαυσις, 48 τ4}}. 
ἀναπαύω, 6u 14s <1, 177. 
ἀνάστασις, 20°; ii. 184-185. 
ἀνατολή, 72 16!2 2138, 
ἄνεμος, τ Tas 
ἀνήρ, 217. 
ἄνθρωπος, 18 47 [8] of [95] 95: 
7,10. 15.18.20 1118 318,18 1.44: 14 
16? 8. 9. 18. 21 1818 2117. 3. 
ἀνοίγω, 37% gl 5% 8. 4. δ. 9. 61. 8. δ. 
7.9. 12 8: 9? 10” 8 1119 1218 12" ΤῊΣ 
191} 2012; cxix, cxxvi; 1. 136, 137. 
Τ᾿ Αντίπας, 215; i. 62. 
ἄξιος, 34 git 53 4.9. 15 768s xxix, 
ἀπ᾽ ἄρτι, τα; ; CXXXV. 
ἀπαρχή, 143 Gy 2d 5-7, 422 21. 
ἀπέρχομαι, 9” τοῦ 114 1217 16? 1819 
2147 211; ii. 201. 
ἀπῆλθα, cxviii; 1. 293. 
ἄπιστος, 21°; ii. 216. 
ἀπό, uses of, cxxviii, cxxix; i. 3, 
222 #., 254, 301 ; ii. 25, 42. 
ἀπό (86 times), 16 (4-5 312 G16 (bis) 79 
1613. 17 18 78° 1810. 15 (bis). 17. 14 (bis) 
ἀπὸ προσώπου, 12" ; i. 302, 330. 
ἀποδίδωμι, 18° 22% 12 ; Ixxvii. 
ἀποθνήσκω, Ἐ [89 12] 5 14}8 τ68, 
ἀποκάλυψις, ἀΡ τι; 4: [δ. 
ἀποκρίνομαι, 715; i, 212. 


20. 


I, INDEX OF GREEK WORDS 


g® 15. 18. 20 
[115] ΤΕ 13 131% 15 1031}: τῇ 62, 
222 2. 

ἀποκτανθῆναι--- Π οὈταῖς use of Infini- 
tive, i. 355-357. See also τοῦ. 

ἀπόλλυμι, 1814, 

[Απολλύων, 91] ; lii, lvii ; i. 246, 247. 

ἀποστέλλω, 11 5° 22°; i. 6-7, 142; ii. 
219. 

ἀπόστολος, 27 187° 2114, 

ἀποφέρω, 178 21", 

ἀποχωρίζω, 615; 1. 181. 

ἀπώλεια, 178: 1, 

“Ap, 161 ; ii. 50. 

ἄργυρος, 1812, 

ἀργυροῦς, 9”, 

ἀριθμέω, 7°. 

ἀριθμός, 5: "9. 916 131: 18 15? 208 ; 1 
364-368. 

ἄρκος, 13”. 

ἅρμα, 93. 

“Ap Μαγεδών, τ6}5, 

ἀρνέομαι, 213 38, 

ἀρνίον, 58: 8-12 18. 61.16 79.10.1417 7.211 
138: 11 τ41- 4 [141] 140 158 1714 1979 
215: 14. 38s Κ᾽ ool se ee ee 
exiii; i. 135, 140, 141, 152, 153, 
353- 

ἁρπάζω, 12°; 1. 321. 

ἄρσην, 12°33; cxlii; 

ἄρτι, 1210 7438; 

ἀρχαῖος, 12° 20°, 

ἀρχή, 314 21% 2218; 
94; li. 220. 

ἄρχων, rs 

᾿Ασήρ, 75. 

ΞΑσία, 14; i. 9. 

ἀστήρ, 11 20 21.28 31 618 [810. 1.12] oI 
12. 492165" oes, 

ἀστραπή, 4° 8 1 119 1638); 
116. 

ἀσχημοσύνη, 1615 (see 33). 

αὐλή, 117. 

αὐλητής, 187. 

αὐτός as emphatic pronoun, 3” 141° 
19! 217, οἵ, 21°; XXX, Cxxii; other 
uses of, cxxii. 

αὐτοῦ, airs, αὐτῶν, cxxi, clvii; ii. 
90, 98 (cf. σου, ii. 108), 207, 208. 

[ἀφαιρέω, 22}, ] 

ages, Cxviii; i. 70. 

ἀφίημι, 2% 39 119, 

ἀφίω, cxviii; i. 289. 

ἄχρι; 21% 26 7211 14° 185; xxxi, cxxix, 
CXXXV;) 4, 38, 74, 302s aol 
141. 

ἄχρι (ind.), 17}, 


See Μαγεδών. 


i. 303, 320. 
CXXXV; 1. 301. 


Ixxxv, cxi; i. 


111, clix's/i. 


I, INDEX OF GREEK WORDS 


ἄχρι (subj.), 7° 15° 20° [20°]. 
ἄχρι οὗ ἄν, 255, 
[ΔΑψινθος, "gu, ] 


461 


γεμίζω, 85 158; ii. 39. 
γέμω, 4° [45] 55 157 17% 4 2195 i. 965 
ii. 57, 61, 64. 428 2. 


γένος, aos 


Βαβυλών, 148 169 
Ixxxi, Ixxxvi ; ii. 14. 

βάθος, 274 ; Jeni; sea 

Βαλαάμ, 214 

Βαλάκ, 244. 

βάλλω, 210-14. 22.24 410 G13 85 [81. 8] 
12% % 10. 18.15.16 [1418] 1419 1819 
(var.) 182) 19” 20°: 10, 14. 15, 

βάπτω, 19% ; 11. 133. 

βάρος, 2%; i. 74. 

βασανίζω, 9° ἐν ΤΣ ἀν 20} " 
301, 317; i: 3. 

βασανισμός, [95] 14}} 
222; ii. 18. 

Βασιχεια. το 9) 5 rr 22" 56" 27" 
171: 18; Ixvii, Ixxx, ἰχχχῖν, clxvii ; 
i. 16, 148, 326. 

βασιλεύς, 17 G9" “10! 157564 16" 
17% 10. 12, 14. 18° 783.9 yolB. 18. 19 5124, 
i. 181, 269; ii. 60, 71, 72, 75. 

βασιλεύω, 5 1147 τοῦ 20" ὃ 22° 
i. 294, 295. 

βασίλισσα, 187. 

βαστάζω, 2-3 177; ; XXxii. 

[βάτραχος, 161]; ii. 47. 

βδέλυγμα, 17% © 2177, 

βδελύσσομαι, 218; ii. 216. 

Beviapely, 7%. 

βήρυλλος, 21”. 

βιβλαρίδιον, τοῦ" % 1; i, 260. 

βιβλίον, Tl ς1- 3. 3. 4.6. 8.9. 614. γρβ 738 
178 2177 2012 2271: 18α [22}8. 19η 229. ahs 
Ixx, Ixxvili 22. ; i. 136. 

βίβλος, 3° 20% ; Ixxviii 2. ; i. 84. 

βλασφημέω, 13° 169: ll. 21, 

βλασφημία, 25 13) δ 6 173, 

βλέπω, 111. 12 1615 (see 33) 418 5° 4 
ΟἿ 119 178 189 18 228; i. 24, 288. 

Bondéw, 1238, 

βορρᾶς, 213%, 

βότρυς, 1418. 

βρέχω, 118 ; Ixxxvi; i. 285. 

βροντή, 4° δι 86 1084 1119 145 τ6}8 
19°; clix. 

Btoowos, 181718 yo8- 14; i, 1873 ii. 
89, ΘΙ, 115 #., 127 (neut. [19°]). 


182: 10. 21 3 


175 


i, 


181: 10, 15 ; re 


a 


Γάδ, 75. 
~yéuos, 197°" 1: 126, 127: 
γάρ, 1° 3? οἱϑ [019] 1318. 1418 [144] 14° 


[1614] 17} [19° 10] 2152. 28 
21}; Xxx, σχχχν. 
γαστήρ, 12°, 


[215] 


γῆ, 15: 7 110 «8. 6. 10. 13 64. 8 [68] 61° 18, 15 
ais 2. 3 85. 13(87]9 3. 4 τοῦ: 5. 6. 8 174-6 10 
124: 9+ 12. 13. 16 I 3. 8. 11. 12, 13. 14 I 8] 
1451 14}. 16] I 18. 19 16)+ 2. 18 I 2. 5. 
8, 18 18}- 3. 9. 11 [188] 184 19” 19 
21 gor 84 aa? = 3.) 234) 307. 

γίνομαι, 11" % 10. 18. 19 98.10 42° 1.3 ou 
8:- 5 [817. 8. 11 1138. 15. 19 127: 10 163. 3. 
4. 10, 17. 18 {1619} 182 [2184] 228 ; i, 
22, 110, III. 

γινώσκω, 223. 34 gh 51 τ. 2053 5. 

γλυκύς, 10% 1, 

γλώσσα, 59 7° ΤΟ 119 137 148 1610 
[17"*]; i. 147. 

γνώμη, 17) 11 [17"7), 

youos, 181-12; ij, ror. 

γράφω, 1% 11. ἴθ 21.8. 12. 17. 18 31.7. 12, 14 
51 τοῦ 138 1418 141 175: 8 199 [1913] 
1916 2127 2012 15 215 [2218- 19]. οχ]. 

yenyopéw, 33 16" (see 35) 3°; Ιχχχίν ; 


i. 79. 
γυμνός, 1τ6}Ὁ (see 3°) 317 1778, 
γυμνότης, 338, 


γυνή, 2% g8 12" 4- 6. 18, 14. 15. 16. 17 [1.4] 
17. Ὁ ἘΠῚ [178] Ὑ715. τοῦ [219]; i 
127. 

Γώγ, 208, 


γωνία, 7} 208; Ixx. 

δαιμόνιον, 9529 [16!4] 183; 
47, 48, 95. 

δάκρυον, 7}} 2142, 

Δανείδ, 37 55 2215, 

δεῖ, 1. 1 τοῦ [115] 1.10 20° ΣΟΥ 5... 0: 

δείκνυμι, τὶ 41 17} 21% 10 221-6; xxxii; 
i. 2, 109. 

δεικνύω, 22°. 

δειλός, 218; 11. 216. 

δειπνέω, 3%. 

δεῖπνον, 19% 17, 

δέκ 279 ἜΣ τῆν gh eee «Clix 
i. 224 Ὁ. 347. 

δέκατος, 1119 21, 

δένδρον, 71" 3 [817] 9 

| δεξιά, 1115 aero tok 

δεξιός, 118 τοῦ" 5 1338, 

δεσπότης, 6! ; cx; i. 175. 

δεῦρο, 171 219, 

δεῦτε, 1917, 

Sebrepos, ΖΕ Og 
19° 219 20% [20!4] 

δέω, 913 χοῦ. 

δηνάριον, 6°; i. 166. 


i, 2543 ii, 


933: 14 1114 14° 16° 
a hh 


462 


διά (acc.), 19 25 411 69 (bis) 719 1.211 (bis). 12 
τ" 17? 183: 10. 15 20% (bis), 
(Gen. ), 1 21%, 
did, uses of ; cxxix ; i. 329; ii. 173. 
διὰ τοῦτο, i. 302; ii. ΟἹ. 
διάβολος, 219 12% ‘12 29% 10, 
διάδημα, 12° [131] 1913, 
διαθήκη, 1129 2122. 
διακονία, 219. 
διακόσιοι, 118 128, 
διανγής, 213} 11, 170. 
διαφθείρω, [89] 1178; i. 297. 
διδάσκω, 215 2, 
διδαχή, 21" 1δ. 24, 
διδόω, cxviii; i. 88; 


ii, 395 7. 
δίδωμι, 1: 27. 10. 17. 21. 23, 26. 28 48. 9. 21] 
4? 6% 4811 72 88.3 01.8.5 10? 


11: 2 3.13. 18 124 I 2. 4. 5b. 7. 14. 15. 16 
147 157 168 9. 19 ¢713 17 787 168 197-8 
20" 18 21% ; ; ΟΧΙ, cexlviii ; i. 54, 87:= 
to requite,” 23 ; Ixix, cxlviii ; 


**to make,” 3°; i. 88; ‘‘to grant,” 
ene baa? ee 205 ; “to offer 
upon,” δ᾽; i, 230; 00. com- 


mission,’ anes i, 280; ‘‘to place,” 
** put, Ogee do Og, 202. τούσινο 
up,” ii. 198, 199. 

δίδωμι, various uses of, i. 278, 280. 

δίκαιος, 15° 19? 165% 7 [22:1]. 

δικαιοσύνῃ, 19! [2271]. 

δικαίωμα, 155 [195]; cxv; ii. 36, 
128. 

διπλοῦς, 18° ; ii. ΟἹ, 98, 99. 

διπλόω, 185, 

δίς, 916, 

δίστομος, 118 212, 

διψάω, 7'6 2217 218 . xxxii, 

διώκω, 1238, 

δόξα, 76 4° 11 nh 13 1118 147 158 
165 18) 19% 1 2113. 35. 34. 25. χχχί! 5 
i. 17, 1493 ii. 172. 

δοξάζω, 154 181, 

δοῦλος, 11 2% 6 γ8 τοῦ 1118 13}6 [153] 

195: ᾽ν, 18 22°-6; xxxi, Lxxi, Ixxix ; 

i. 6, 206, 296; ii. 124, 125. 

δράκων, 12 4. 7. 9. 15. 16. 17 12" 4, 11 1613 
207 ; i. 345. 

δρέπανον, 1415 [142° 16, 17) 
Ixxiii. 

δύναμαι, 22 3° 5° 617 7° 9” 13" 12} 143 
15°; i. 139. 

δύναμις, 119 48 411} ΠΝ "13 11 1210 133 
155 1718 188 19'; i. 149, 301, 326; 
ii. ΟἹ, 96. 

δύο, 912 113 8, 4.ὄ 19 1215 13). i 19” ; A 
224 n. 

δυσμή, 21%, 


141% 19 ; 


I. INDEX OF GREEK WORDS 


δώδεκα, 75 6 7-8 121 2113. 14. 16 213: 223. 
clix ; i, 224 31. ; ii. 156. 

δωδέκατος, 21”. 

δωρεάν, 2217 21% ; χχχί, 

δῶρον, 1119, 


ἐάν, uses οἵ ; cxxxiv, cxxxv, οἷν. 

ἐάν [with indic., 233]. 

ἐάν (subj.), [25] 38. 30 [22184 19), 
ὁσάκις ἐάν (subj.), 116, See ὁσάκις. 
ὅσοι ἐάν (subj.), 1315, See ὅσος. 

ἑαυτός, 27 % 20 29 616 43-7 τοῦ; Cxxii. 

ἕβδομος, 8 τοῦ! τα 1617 21% 

“EBpaiort, 91} 16" ; xxxii; i. 245. 

ἐγγύς, 15 221°, 

ἐγείρω, τὴς 

ἐγχρίω, 3.5, 

ἔθνος, ἧς 9 79 101} 113.9.18 128 127 
145: 8 πὲ (var. ) )4 1619 [1735] 183: 237 
1015 21% 8.903 an? s sxx 
147. 


el, uses of ; xxxiv, cxxxv; i. 284. 

el δὲ μή, 25 318; 1, 65. 

ei μή, 4211 of 131% 14° [1 12 2177, 

εἴ Tis, I 152 [1 154] 13% 10 (bis) 14° 11 2035, 
Subj. [1154]. 
Indic., 1155 13° 14% 2 20%, 

εἶδα, 17°. 

εἶδον, 13: 1% 1. 19. 20 4, ey 2.6.11 6). 
2, 5 8. 9.12 1. 3. 9 91: 7 rol δ 
1213 721-2. 11 ashe τας ΠΕΣ 
1618 778-6 8. 12, 16 [1.715] γγ18 181. 
1911- 17:19. 201] 21% 204 20“ 1. 3 
21}. 3; i, 106, 148, 161. 

εἰδωλόθυτος, 215  ; Ixxxiv ; i. 63. 

εἰδωλολάτρης, 22) 218, 

εἴδωλον, 9% ; 1. 254, 265. 

εἴκοσι, 4“ 19 3° 1176 τοῦ, 

εἰκών, 1315 © 14% 1 15? [167] 19” 20"; 
i. 339. 

εἴληφα, used as aorist; Ixxv, cxxvi.; i. 
39, 136, 143, 144, 231, 293. 

εἴρηκα, used as aorist, cxxvi; i. 212; 
ii, 120. 

εἰρήνη, 1* 64; Ixxxiv; i. 9. 

els, uses of ; cxxix ; ii. 24, 43. 

els (78 times), 19. 11 (octies). 18 210, 22 (bis) 
9,10 56.13 G18. 15 (bis) 713 865 (gr. 8] 

1. 8.7.9 15 χοῦ. 6 118. 9. 13, 15 pot. 6 

§, 18. 14 (bis) 1.36. 10 (bis). 18 y 411. 19 (bis) 7 ¢7- 
8 16). 2 8. 2 14 16. 1614 1γ8- & 11517 
1821 1Q% 9-17-20 268 21%. 26. 27 2,23. 14 
208 10 (bis). 14. 15 595. 

els, 48 oy 6! 733 83 818 
19"? 2r™ 9! cxxii:; 

els ἐκ, i. 139. 


12, 18 I 8 I 7 
188. 10, 16. 19, 31 
i. 224 #., 238. 


I. INDEX OF GREEK WORDS 


els = πρῶτος (6'), cxlviii ; i. 154, 161, 
247): ὲ aCe 
=indef. article, cxxii; 1. 237, 247. 
εἰσέρχομαι, 329 1141 158 217 2234, 
εἶχαν, Cxviii. 
ἐκ (135 times), τ 16 25: 7. 9. 10, 11. 31 
[222] 35+ 9% 10. 12. 16. 18 45 ὃ (bis). 7. 9 


6! (bis) [6*] 619. : 4, δ (ter). 7 (ter). 
8 (ter). 6 (ier). 3. 13, 14,17 94. 5 [810] 511 
1. 2 (bis). 8. 13. 17. 18 (bis). 20. 21 (quater) 

Το" 4 8 10 p75. 7. 9 11. 12 p15. 16 7 31. 3. 
11. 13 y 413 (bis). 2. 8, 10 [7415.17] 1.418. 30 
1G? (ter) δ, 7. 8 (015) yGl- 10. 11 (ter), 13 
(ter). 21 (bis) I 1. 2. 6 (bis). 8 11 18} (Dis). 
8 (bis). 4 (ter 12. 19f. 20 103. 15. 21 (bis) 
20! 219-1021 491 207- 9.12 212. 3. 
21%: δα [532]. 

ἐκ, partitive use ; Cxx, Cxxix; i. 161, 
288 ; ii. 97; other uses of; cxxix, 
CXXX 3 li. 28, 33, 42, 95, I12. 
=els ἐκ ; ii. 57. 

ἕκαστος, 2% 58 611 217! 22? 2013 2212, 

éxarov, "yA 14" ear 

ἐκβάλλω, 115} 

ἐκδικέω, 619 197; Ixxvili; i. 175 ; ii. 
119. 

ἐκεῖ, 214 12% 14 2135}. i, 330. 

ἐκεῖθεν, 227; ii. 176. 

ἐκεῖνος, 95 118 ; cxxii. 

ἐκκεντέω, 17 ; Ixviii ; i. 18, 

ἐκκλησία, 1" 11, 20 2). 7. 8. 11. 12, 17. 18. 
38. 29 a1. 6. 7. 18. 14. 22 9916, 


ἐκλεκτός, 17143 cxv. 
ἐκπορεύομαι, 1°6 4 gi 18 115 1614 19 
22); ii. 48. 


ἕκτος, 613 gist 1 3697 21%, 

ἐκχέω, τοῦ: 3. 3. 4. 8. 10. 12. 17 166, 

ἐλαία, 114, 

ἔλαιον, 65 1818, 

ἐλέγχω, cg lxix ; 1. 99, 100. 

ἐλεινός, 

ἐλεύθερος, 6151 2:15 τοῖν, 

ἐλεφάντινος, 1813, 

ἑλίσσω, 613, 

ἕλκος, 162 2, 

Βλληνική, [911]; 

ἐμέω, 3. 6. 

ἐμός, 2; xxxvi, cxxi. 

ἔμπορος, 18 11 [18] 1815, 

ἔμπροσθεν, 4° [191°] 228; cxxx. 

ἔμφοβος, 1138, 

ἐν (157 times), 11. 8. 4. δ. 9 (ter). 10 (bis). 
13. 15. 16 (bis) 21 (ter). 7. 8 12, 18. 16. 18, 23, 


lii; 1. 246. 


24. 27 1, 4 (bis). δ. 7. 12, 14, 21 (bisp 41.2 
(bis) [45 2. 8. 6 (bis). 9. 13 (bis) 65: 6 
[68 (ter) 9. 14. 15 Ql. 18 [81: 9] 9 6. 10 


[91}}} gi. 19 (bis) [915] on 102 6 Les 


463 


7.8. 9. 10.1.11. 6. 11. 12, 13 (bis). 15. 19 ¢bis) 
121]- % 8. 5. 1. 8. 10. 13 726. 8. 10 (bis). 12 
I 13, 2. 5. 6 (bis). 9. 10 (bis). 14 (14 17 
15 (1bis).5 165: 8 173 4. 16 182: 6. 7. 8 (bis). 
19 (bis). z2b. 22d. 2834. 227. 22k. 282. 2B Ἢ 
191" 2+ 11. 14, 16 (bis). 17 (bis). 20 (bis). 31 21710, 
22. 27 222 20°: 8. 12. 13 (bis). 15 228 218 
228 [2218] [2219] 2216. 

év, uses of, cxxx, Cxxxi; i. 135, 139, 
147, 214, 221, 222., 260, 272, 290, 
314, 336, 359; ii. 2, 22, 90, 446%. 

ἔνατος, 21”, 

ἑνδέκατος, 21™, 

ἐνδύω, 118 158 1014, 

ἐνδώμησις, 2118; ii, 164, 

ἐνιαυτός, 9), 

ἐντεῦθεν, 227; ii. 176. 

ἐντολή, 1217 1412 1. 369 

ἐνώπιον, [x4] 214. 32 ὅ. 9 45.8.10. κ8 
1312. 18. 14 ae 10754 1619 19% 2012; 
XXX, ΟΧΧΧΙ. 

ἕξ, 48.1318; i. 224 22. 

ἑξακόσιοι, I 3: ΤΑ Ὁ, 

ἐξαλείφω, 3° 717 2147; i, 217, 218. 

ἐξέρχομαι, 51: 62. 4 9° [14 17) 148. 20 
15° 1617 184 19° a 20%. 

ἑξήκοντα, 119 126 1338, 


ἐξουσία, 238 68 8.10.19 116. 1.210 
13% +5. 1015 [1418] 169 171% 18 781 
2214 205 1, 75, 220. 


ἔξωθεν, > (var.), 1132 14”; cxxxi, 
CXXXV. 
ἐπάνω, 68 207 ; cxxxi. 


ἐπί (gen. 55 times), 170 226 310 (δῖ5) 410 
+ I. 10. 13 (bis) (610. 16 1 (bis). 3. 15. 


518 9* 11. 17+ 102 (bis). 5 (bis). 8 (bis) 116 
8. 10 (bis) 12! [13} Ι 8. 14 (bis). 16 
14! 6. 9 14). 16. IT 1618 17)" 8 [179] 
1718 1874- 1918. 19. 21 21, 20° lt, 

ἐπί (dat. 13 times), 4? 518 72° g!4 rol! 
11: 1211 18%: 20 ᾿ς 14 21}2 42ιδαὶ 2216 
(var.). 


ἘΠῚ (ace, 73 times), 17> 27 217+ 38 g& 12. 28 
4" 4 (bis) Ἢ 695: 4t (Dat. 2). δ. 8.16 1 


1}. 11. 17 83. is) [810- 10} 91: 17 (bis) Io! 
1111 (bis). 16 (bis) 1.28. 18 731. 7. 16 y4l. 6 
(bis). 9. 14 (bis) 1415] 1ς2 16 8. 9. 10. 
12, 14. 17, 21 p78. 5.8 1.811. 17. 19 7011. 12 
ἐπί, uses of, Ivii, xci, cxxix, cxxxi- 
Cxxxiil 5 i, 112, 113. 
With gen., i. 112, 113, 136, 191, 
204, 206, 215, 223, 256, 262, 
300, 301, 334, 3355 11. 2, 3, 12, 


464 


13, 15, .16, .22)..851.} ΕΣ, 66,767, 
ot ie 51, 52, 56, 57 


With dat., i. 113, 269 ; ii. 116, 202. 
With acc., i. 18, 112, 113, 136, 154, 
191, 203, 215, 226, 252, 262, 301, 
303, 334 ; il. 3, 15, 16, 22, 34, 43, 
44, 51, 56, 57, 105, 116, 132, 137, 
163, 181-183, 190, 210, 211, 223. 
With gen. after καθῆσθαι, li, liv 7. ᾿ς 
lvii. 
With case varying with case of 
καθήμενος, CXxxii; i. 112, 113. 
See ἵστημι, κατοικέω. 
ἐπιβάλλω, 18:9 (σαγ.). 
ἐπιγράφω, 2113, 
ἐπιθυμέω, 9°. 
ἐπιθυμία, 1τ814, 
ἐπιπίπτω, 1111, 
ἐπιστρέφω, 12, 
ἐπιτίθημι [2218] ; 
[45] 5 15.6 6] get. δι τὴς 4 1118 23 
12: 331] 15°[15°) 157 8 16! ie 3.7.9 
[172°] 171 219; xci, cliv. clix; i. 8, 9, 
25, 224, PL hee, 319 ; ii. 38, 39, 69 n. 
ἐραυνάω, 2 
ἔργαζομαι, 1817; 11, τοῦ. 
ἔργον, 2% δ: 6. 19 [222] 238. 26 41. 3, 8. 15 
9” 1413 15° 16: 185 [2012] 2018 2232. 
cxv ; 1. 311-373. 
ἔρημος, 12% 14 7 
ἐρημόω, ww 1816. ‘9, 
ἔριον, 114 
ἔρχομαι, yh [18] 25-16 1615 (see 3) 
ae 7 6]. 8. 5.7.17 1B. 14 98 
2217. Wa Τὴν 20, Geet. ΠΟΥ ΗΝ Σ 1.751» 
52 ; il. 395 2. 
ὁ ἐρχόμενος, i. 10, 295, ete. 
ἐσθίω, 27: 14, 20 101 I 16 1918, 
ἔσχατος; 1112 5. 30 [151] 21° 2218 5 i, 21. 
ἔσωθεν, [4°] 51; 1. 125, 137. 
ἔτι, 313 6ul ὩΣ 716 gl? 128 1831. 2% 28 
20? 21!- dic 2,8. δ [2211] ; cxxxv. 
See οὐκέτι. 
ἑτοιμάζω, 88 7 15 126 1613 197 217; 1 
301, 310. 
ἔτος, 20% ὃ: 4 [2052] 20% 7, 
εὐαγγελίξω, τοῦ 145 ; cxl; i. 266. 
εὐαγγέλιον, 145 ; 11. 12. 
εὐθέως, 4 
εὐλογιά, ὅκα, 15 ἿΒ.. i, 140. 
εὑρίσκω, 23 ἢ ΡῈ 9° 12° 14° 16" a5" 
[1814] 18: 20} 15. 
εὐφραίνω, 111° 1213 18”, 
Εὐφράτης, 9! 16, 
εὐχαριστέω, 117, 


I, INDEX OF GREEK WORDS 


εὐχαριστία, 4° 71%, 
εὐώνυμος, 10%, 
Ἔφεσος, 111 21 
’ * 
ἐχθρός, 115 12, 
ἔχω, 116. 18 29. 4. 6. 7. 10. 11. 12, 14, 18, 11. 18. 


20. 24. 25. 29 1, 6& 7. 8 11. 13. 17. 23 7.8 
6. 8 6? 5.9 "3 83. 6 8 . 4. 8. 8. 10. 
11 [11]. 14. 17 19] 10? rré 12” 5. 6. 12, 17 


132" 9. 11. 14.17. 18 y gl. 6. 11. 14 [y 417. 18] 
1418 [15}} Ι ola 167] 16° et 3. 4 
7. 9. 18. 18 I 1. 19 [191 a 19/6 20! 
21% 11. 12. 14. 15. 23 ng 225. 

ἔχων = finite verb ; i. 124. 

ἕως, 641 5 cxxxv. 

ἕως πότε, 619 ; i, 175. 


Ζαβουλών, 78. 

(dw, 118 28 ai 4° 10 72 10% 11. 157 19” 
204 [2054]; i. 204, 205 ; ii. 181, 183. 

ζεστός, 31> 16 3 1. 96. 

ζηλεύω, 3”. 

ζητέω, 9°. 

ζυγόν, a "1: 166. 

ζωή, 271. 10 3b git jr 135 
221- 3. 14. $+ 201% 15 21 

ζώνη, 138 15%. 

gov, ae 9 55 8 [611] ad 61. 3. 5. 6.7 
ot gating? aes Ixx. 


16° 178 2177 
[225]; xxxii. 


4H, 3%. 

abs 2% 3" 9 106 188. 

ἥλιος, τὶ 612 Ἢ 16 [822] 92 τοὶ 121 
168. 2 19” 2173 295, 

ἡμέρα, 110 210.18 48 G17 715 [813] o6- 15 
10" 113: 6. 9. 11 125 10 14 1614 188 
ΣΙ ΣΟ ii 154» 183, 237. 

ἥμισυς, 11% 11 12 

ἡμίωρον, 81; 224. 

hv, ὁ, 14 [5] 48 11}} 165%; cx, ΟΧΙ͂Ι, 
clii ; 5.1; 10, 295. 


θάλασσα, 4 6 58a 1. 2.3 [88 9] 10% 5. 6. 8 
1212 18 eff 14? hs 16° 1817- 19. 21 408 
[2015]. 214; Iv, οἷν 3 1. 1173 τ 
194-196. 

θάνατος, 118 210. 11. 28 68 [68 95 121} 
Xxxil, cxlviii. ; i. 59. 
=pestilence; Ixvi 2., Ixxviii, cxlviii; 
i. 72, 169-171 ; ii. 100, 402 22. 

θαῦμα, 17°, 

θαυμάζω, 13° 17% 78; 

θαυμαστός, [151] 1 3” 

θεῖον, gi 18 14 τοῦ 209 218, 

θειώδης, οἷ; 

θέλημα, 41}. 

θέλω, 231 115. 6 2217; 


> CX Xvi, 


i, 284. 


‘TI. INDEX OF GREEK WORDS 


θεμέλιος, 2114 19, 


θεός, 126 [18] 13 27: 18 41- 3. 12. 14 
45] 48: 11 6.9.10 69 92. ὃ. 10. 11. 12. 
16. 17 [92] B4 ot 13 yo? 111- 11. 18. 16. 


17.19 14. 8. 16, 17 1.412 4d. 1. 10..19 
1] yc2 8.7.8 161-9 11.14 
fs) aa 13"), 0 191" 4 ΕἾ 19° 6 
[19% 20] 1918: 15. 17 ee 11. 22, 28 “521 
20“ 62 213. ὃ [218] 21% (3) 223-5 217 
228 [22.15.19] 229; cx, cxxi, cxlvii ; 
ii. 387. 
θεός μου, ἡμῶν, 1. 191, 206. 
θεὸς τοῦ οὐρανοῦ, i. 292. See Κύριος, 
Παντοκράτωρ. 
θεραπεία, 223. 
θεραπεύω, 13% 1%, 
θερίξω, [14 16] ; 11, 24. 
θερισμός, [14}5] ; lxxiii 22. ; ii. 24. 
θεωρέω, 11}}" ὌΝ i, 272, 288, 290. 
θηρίον, [68] 117 132+ 3: 3: 4 11. 12. 14. 15. 17. 
18 I 8 11 15? 167] 1610. 13 17% 1. 8. 
11. 12, 13. 17. 16 782 (Ὁ) 1019. 320 204 10, 
i. 171, 339; 340, 343, 344. 
Oriyes, 19 2% 1% 22 714; i, 21, 199-202, 
213: 
θρόνος, [14] 218 331 43. 8. 4. 5. 6 [46] 49. 10 
. 11. 13 ἌΝ 9. 10. 11. 15. Ὁ “ga 
20% 11.12 gyba. 8 ἘΩ͂Ν Le ilk, 112, 
121. 
Θυάτειρα, 111 218. 24, 
θύινος 1812; ii. 103. 
θυμίαμα, 5° 88: 4 1333 ; 3 Ixxviii. 
θυμός, 12" [148] 14) 19 [151] 15” 16% 19 
[185] 10. ii. 14, 15, 52, 96. 
θύρα; 3° 41; Ixxxii, Ixxxv ; i. 107. 
θυσιαστήριον, 6° 85: 5 gi 11 [418 167; 
1. 112, 172, 173, 226-230, 277. 
θώραξ, 9% 7, 


laos, 4° 2111" 18-19 5. 174. 
ἰδού, 1738 210.22 1615 (see 33) 38 9. 20 
1,2 ¢5 62: δ. 8 "9 913 11:3 12? 14} 10 
ΤΟΝ 2155: 5.220 ΠΕ: xxx, Ὄχχαν,. 


᾿Τεζάβελ, 239, 
ἱερεύς, τὸ 5.0 208 ; Ixvii, Ιχχχ, Ixxxiv, 
clxvii ; i. 16, I 48. 


Ἱερουσαλήμ, 31} 2 Ho 212; xxx; Ixxxviii; 
1. 923 ii, 157-161. 

soar ee 5.9 127 τὴν ὦ 175 [190] 
[1016]. 1 i. 82, 187, 188, 21 

ἵνα, Aor. subj. 21 31 11. 18 (bis) 62 88 
[812] 122 15 135 (bis). 16 7612 784 (bis) 
1905: 18 20° 2135, 


VOL. I1.—30 


ee e—————————————_————eeeee ΠΡ 
» 


465 


Pres. subj. 1615 318 71 οὔ. 15 γ16 7214 
1318. 17 2123, 
Επε πα ῖσ 39) 6. Ὁ 55 Ὁ ears 
1413 224, 
Pres. indic. 12°, 
iva, uses of, xxx, CXXXV, οχχχνὶ ; i. 41, 
42, 154, 243, 254, 302, 359, 370; 
li. 177. 
᾿Ιούδα, 5° 7°. 
Ἰουδαῖος, 2° 3°; xxx; i. 57, 88. 
ἱππικός [Ὁ ἱππικόν], 916. 
ἵππος, 65: 458 gi 9. 17.19. γχ..30 [1813] 
1911- 14. 18. 19, 321 
ἴῖρις, 45 10}. 
ἴσος, 2115, 
Ἰσραήλ, 214 74 2113. 
Ἰσσαχάρ, 77. 
ἴστημι, 320 5® 617 71. 9. 11 858 [82] τοῦ" 8 
114: 11 1.218 1.1 1532 1810. 1δ. 17 pol? 
20"? ; cxxvi; i. 191 ; ii. 34, 80. 
ἵστημι ἐνώπιον, i. 225, etc. 
ἐπί, i. 101, 262, 334, etc. 
ἰσχυρός, 5° 615 Io! 182: 8. 10. 21 195: 18. 
clviii ; i. 258, 259 ; li. 90. 
ἰσχύς, 52.715 i. 149. 
ἰσχύω, 128 ; i. 303: ΡΝ 325- 
᾿Ιωάννης, RIT GDS 
᾿Ιωσήφ, 7°. 


καθαρός, 15° 198 14 2118. 21, 
κάθημαι, 42 % 49-10 gl. 7.13 62.4. δ. 8. 16 
710. 15 οἹΤ 7118 (148 yar.) 1414 [141% 16] 

171: 3 [179 15) 187 195 11, 18. 19. 21 2011 

2154 ; li (see él); i. 102, 112, 113; 

ii, 12, 13, 56 γε.» 90, 99. 

καθίζω, 37! 204; Ξ 102. 

καί, in apodosis, i. 42 ; ii. 16, 423 2. 

adversative, i. 87. 

resumptive, i. 150. 

alternative, i. 177. 

explanatory, ii. 120, 417 22. 

=P ANGNSG, 1 τῆς 

καινὸς, 237 312 59 143 215 2. 1 146; 

ii, 158. 

καιρός, 18 111τ8 1118 7212 14 2210 

καίω, 45 [88- 10] 1929 218, 

κακός, 22 16%, 

κάλαμος, 11} 2115: 16. Ἰχχχί, 

καλέω, 19 118 129 1616 19° [1917] 1915; 

XXX ; ii. 129, 130. 

κάμινος, 115 97, 

καπνός, 89 9* 3. 17. 18 14 158 189: 18 

19°, 

καρδία, 2533 1717 187, 

καρπός, 223. 

κατά (acc.), 253 48 1886 [2012] 2038, 

(gen.) 2% 15: 20, 


466 


κατά, uses of, cxxxiil. 
καταβαίνω, 4135 τοὶ 1213 1115 1631 181 
20! 21}9 209 213. 
καταβολή, 13° 17°; 
355- 
κατάθεμα, 223; Ixxvii ; ii. 209. 
κατακαίω, [87] ‘1738 18°; 1.212. 
καταπίνω, 125. 
κατασφραγίζω, 5}. 
κατεσθίω, 10% ὃ 11° 12° 20" 5 
κατηγορέω, 129. 
κατήγωρ, 129 ; i. 327. 
κατοικέω, 218 319 οἷ gis 1110 138: 12. 14 
148 (var.) 177 ὃ; xxx, xix, Ixxxviii; 
i. 40, 273, 336, 359; ii. 12, 13. 
ἐπὶ τῆς γῆς, 1. 289, 290, etc. 
ἐν αὐτῇ, i. 336, 359. 
τὴν γῆν, ii. 57, 61, 63. 
κατοικητήριον, 183, 
καῦμα, 72° 16. 
καυματίζω, 16% 9, 
κεῖμαι, 47 215. 
κέντρον, 9”. 
κεραμικός, 2 
sae i 141 18° 5 ; 16. 


Ἰχθλ 5 1 its 


354, 


Ixxix. 


pha 1: 4 4 7. 17 [913] tol 12}. 8 
13" 3 14% a 7.9 18:19 ΤΟΙΣ 
κηρύσσω, 53. 
κιβωτός, 117° 21% ; 
κιθάρα, 58 14 15%. 
κιθαρίζω, 147. 
κιθαρῳδός, 145 18:3, 
κινέω, 2° 614, 
κιννάμωμον, 1813, 
κλαίω, 54. 5 13% 11. 15. 19, 
κλείς, 118 37 οἱ 20! ; Ixxx, cxi. 


Ixi ; i. 297, 298. 


κλείω, 3781 ᾿ 20° 21% ; Ixxxvi. 
κλέμμα, 95) ; i. 255. 
κλέπτης, 1615 ne 3°) cry eed aie 


κληρονομέω, 217; 11. 215. 
κλητός, 17145 οχν ; li. 130. 
κλίνη, 2” ; ὦ οχὶνὶ ; i. 71- 
κοιλία, 10% pad. 


κα ότι 2177 ν 
κόκκινος, 173. 4 7812-16; ii, 64, ΟἹ, 
94 7., 115 ”. 


ΚΟ ΣΝ 18° i ii. 97, 98. 


κολλούριον, 318 ; 1. 98. 
κοπιάω, 2 

κόπος, 22 1418 ; i. 49. 
κόπτω, 17 189 ; Ixviii. 


Koo pees, 21. 213. 

κόσμος, 11} 138 178 ; 

κράζω, 619 as 10 10° ΕΣ ἔπι 183 18, 19 
10}, 


I, INDEX OF GREEK WORDS 


κρατέω, 2h 13. 14, 18, 28 41} yh 263; ἢ 
48, 49, 191 #., 204. 

κράτος, 18 5, 

κραυγή, 21%, 

κριθή, 65, 

κρίμα, 171 18% 208; ii. 111. 

κρίνω, 6 1118 185. 2 19? 16% 19! 
2012: 18, 

κρίσις, 147 18:0 19? 167. 

κρούω ae 

κρύπτω, 211 615. 16, 

κρυσταλλίζω, art. 

κρύσταλλος, 45 22%, 

κτῆνος, 183 ; ii, 104. 

κτίζω, 4. [411] τοῦ ; Ixxi #.; i. 134. 

κτίσις, 3.5. 

erloua, 538 [89]. 

κυβερνήτης, 1817; ii. 105. 

κυκλεύω, 20° ; xxxii. 

κυκλόθεν, 4° ἱ [45] ; cxxxiii ; i. 125. 

κύκλῳ, 4° ΕἿΣ Δ exci 

κυριακός, 19 1} 22; 25) 
158. 4 1714 167 1095: 16 21% or 6. 20. 31. 
cx, cxxi, cxlvii; i. 6, 127, 212; ii, 
75» 387 n. 

κύων, 22" ; ii. 178. 


Aaréw, 112 41 10? 4.8 13} 11}. 15 171 
oy 915i. xxi) cli) 3s 45a 

λαμβάνω, 4211. 27 23.11 411 7.8. 9 12 
6. 85 10% 9. 10 111? 14° 11 1732 184 
1970 2217 204, 

λαμπάς, 4° [3**). 

λαμπρός, 15° 1814 198 223+ 18; 11, 108. 

Λαοδικία, 111 314, 

λαός, 5° ihe Tol 11° 137 14° fig 
184 218 ; xxxi; 1. 147 ii. 207. 

λατρεύω, 71© 22%; i. 214, 215. 

λέγω, [18] 120-17 21: 7 δ. 9. 11. 12. 
17. 18. 20; 34. 29 1. 6. 7. 9 18. 14. 17. 22 


1. 8. 10 κδ. 9. 12. 18, 14 61. 3. δ. 6. 7. 10. 
11.16 8. 10. 12. 18. 14 918 [911] of. 14 
10*: 8.9.11 11 12. 1δ, 16 1219 I 4.14 
1418 14° 8. 9. 18 158 161: [1657] 1617 
1717 [1715] 18% 4- 7. 10. 16.18. 19. 21 
19! 3.4 167. 19° 6.9 [τοῦ 10] 1917 21° 
2217 2154 [215] 213: 5c 225 10. 9. 20. 
xxx, clv; i. 235, 267, 360; ii. 
413 2. 

λέγων, cxxvii, cl, cliii; i. 108, etc. 

Aevi, 77. 

λεὐκαίνω, 714; 1, 188, 214. 

λευκοβύσσινον, τὰν (var. ). 

λευκός, 114 217 . δ, 18 4 6?- 11 7% 18 
1414 1911: 14 2011 ; Ixviii; 1, 162, 
184-188, 213, 214; ii, 192, 193. 


I, INDEX OF GREEK WORDS 


λέων, 4Ἶ 5859 8. 17 10% 137 
me ee 20 1918 ; Ixxiii, Ixxv ; ii. 


λίβανος, 1818, 

λιβανωτός, 8% 5 ; 1, 230. 

λίθινος, 939, 

λίθος, 42 15% 174 1813. 16. 21 py11.19; 
Ixv, Ixxiii, cli, clxviii ; 11. 38, 425 7. 

λίμνη, 197° 2019- 14 [2014] 2015 218; 
i. 239-242. 

λιμός, [68] 188. 

[λίνον, 15°]; Ixv, Ixxiii ; ii. 38. 

Aurapés, 1814 ; ii. 108. 

λόγος, 12+ 8: 9. 38-10 69 7211 1.17 [19°] 
204 21% 22% 7.18 220] 2210. 9 ; 1 
7, 21, 329. 

Λόγος, 1913"; ‘XXXL, 1111 5 11: 1.92. 

λοιπός, 274 35 [813] 92 1118 1217 1031 
[2055]; i. 79, 238, ec) 332. 

λυχνία, 113. 13.780 51. 

λύχνος, 18752 2138 a, 

Ric Are ee Ὁ eee oe ΤΣ 1 ΟἹ 
187. 


Μαγεδών, 161%; ii. 50. 

Mayury, 208. 

μακάριος, τ 1615 (see 3°) 1418 19% 2214 
20% 227; lxxxiv; ii. 186. 

μακρόθεν, 1810. 16. 17, 

Μανασσῆ, 7°. 

μανθάνω, 143. 

μάννα, 27, 

μαργαρίτης, 173 1813-18 2131 

μάρμαρος, 183, 

μαρτυρέω, 15 22182- 16 2220; χχχν, 

μαρτυρία, 15 6° ΤΙ 12: [1070] 
208 ; ΕΚ ΚΠ Ὁ 1, 7. 21.) 22: 

μαρτύριον, τ 5°; Ixv, cli; ΠΗ .37» 28. 

μάρτυς, 15 218 μά 118 175; 5 LEA, 02, 

μασάομαι, 169, 

μαστός, 113, 

μάχαιρα, 64 131% 14; 1, 165. 

μέγας, 119 222 6212 (4: 10. 12. 18.17 
72. 10. 14 513 [88. 10] 932: 14 το8 78. 11. 
12. 18. 17. 18.19 121: 8. 9. 10. 12.14 722. 
5.18.16. 143.8.8.9 [1416] 1418.19 
[152] τς8 16! 9. 13. 14. 1.18 [1619] 
1619 21 171. 5.6.18 Ql. 2. 10, 16. 18. 


19. 21 I 1. 2. δ. 17. 18 201 2110 12 
2012: 12 973 clviii; ii. 42, 194. 
μεγιστᾶνες, 615 [1828]; i. 181, 182. 


μεθύσκω, 17%, 

μέλας, 65-12; 1. 162. 

μέλι, 10% 19, 

μέλλω, 119 210 an 10. 16 611 812 10* q 
12% * 17%; i. 33, 42, 79, 264, 265, 
301. 


467 

μένω, 1710, 

μέρος, [1619] 205 218 [2219]. 

μέσον; 118 21 [48] 5° 68 717 223; xxx, 
cxlvili ; i, 118, 119, 136, 140, 217; 
ii. 176. 

μεσουράνημα, 818 145 1917, 

μετά (acc. ᾿ 119 41 (bis) 7 9 9)? 111 
Ι 5} 18! 19! 208, 

μετά (gen. ᾿ 17: 12 216. 22 Bo 20 (bis). 21 


ee [68] 108 117 127: 9 17 1.57 
1413.1 144 17 2. 12. 14 (bis) 183. 9 


I 19 (bis). 20 21% 15 204+ 6 213 (bis) 
[2 13] 22}2 21, 

μετά, uses of; Ixxx, cxxxili, cxxxiv; 
1; 185; 286, 201, 305. 370) ni: 
406 2. 

peravoew, 25 [25]: 18 21 [232] 38. 19 
920 21 169. 11 

μετανοέω ἐκ, i. 39, 71, 254, 255. 

μετρέω, 111" 35 2715-16-17, Σ 
276. 

μέτρον, 2115: 17, 

μέτωπον, 5 of 137° 14%? 175 208 
223. 

μή, with imperative, 21, 
with subj, 73 τοῦ 112 2270, 
alone [19}°] 22°. 

μή, uses of ; Cxxxvi. 

eh... wire... μήτε, 17%, 

μηδείς, 31}. 

μῆκος, 2115, 

μήν, 9° 10. 15 1132 13° 222, 

μηρός, 1918, 

μήτηρ, 17°. 

μίγνυμι, [87] 157; i. 233. 

μικρός, 48 611 1118 πτεις 195- 18 208: 12, 
i. 43, 297, etc. 

μιμνήσκομαι, 161 ; 

μισέω, 25 1718 182, 

μισθός, 1118 22125 Ixxvii, Ixxix; i, 


274- 


11. 52. 


373: , 
Μιχαήλ, 127, 
μνῆμα, 11%, 
μνημονεύω, 2° 32 188, 
μοιχεύω, 277 ; i, 72. 
μολύνω, 34 [144]. 
μόνος, 154. 
μόσχος, 47; 1. 124. 
μουσικός, 1872+; clii; ii, 109, 110, 
μυκάομαι, 10%; i, 261. 
μύλινος, 1874, 
μύλος, 1822 3 lxxv. 
μυριάς, 53} 9¥, 
μύρον, 1818, 
μυστήριον, 139 τοῦ 1757; 
264-266 ; ii. 65. 
[Μωυσῆς, 15%. ] 


5 xxl $894; 


468 


yal, 17 141% 167 227° ; i, 19, 20. 

wads, 312 716 "Ἢ 2. aaa 17] 155: 6. 8 
16! 17 2172; 210... 276;.277} 
|| 57. 

ναύτης, 1817, 

νεκρός, 15- 17. 18 28 3h 1118 1418 168 
[2οὔα] 2012" 18 

νεφέλη, 17 τοῦ {112 1414 [1415 16]. 


νικάω, 27 Ms 11. 38. 35.12. 21 55 G2 117 
1211 127 152 1714 217; xxxii, cxlix ; 
i. 45, 53, 54, 353: 

νικάωῳ ἐκ, ii. 33. 

Νικολαΐτης, 2°15; cxxis; i. 52, 
53- 

γότος, 2118, 

vous, 1318 17°; i. 364. 

νύμφη, 1823 21° 2217 212; ii. 179. 

νυμφίος, 187%¢, 

γύξ, 28 7s [812] 1210 148 4135 2019 2455 
οἷν; i. 236, 237, etc. 


ξηραίνω, [141°] 1613 ; ii. 22. 
ξύλινος, 97°. 
ξύλον, 27 1812 222-14 [2219]. 


ὁ, ἡ, τό, connecting noun with follow- 
ing phrase, i. 136, etc. 

ὄγδοος, 17" 2120, 

ὅδε, 21" 8: 12 18 21. 7.14. cxxiis i, 

ὁδηγέω, 717; xxxii. 

ὁδός, 15° 1613, 

ὁδούς, 9°. 

olda, 22- " 13. 17. 19. 31. 8. 1δ. 17 714 1.213 
[1912]. 

οἰκουμένη, 32° 125 1614 ; 

οἶνος, 6° 14% 3° 1619 at 188. 18 1915; 
il, 14,15. 

οἷος, 1618, 

ὀλίγος, 214 34 1212 1710; 


53.40 Sah 


43- 

oe 31° 612 129 13% 1615 ; clwviii ; i. 
334) 337. 

ὄλυνθος, 618. i, 181. 

ὄμνυμι, τοῦ; i, 262. 

ὅμοιος, 118. 15 218 8.6. 7 7.10 [915] 
113} 13% 4.11 1434 1818 2111. 18. 
Ixxxii, Ixxxiii, clii; i. 3, 27, 36, 37, 
113; li. 106, 156. 

ὅμοιον υἱὸν ἀνθρώπου, i. 3, 27; 11, 3, 
19, 20. 

ὁμοίωμα, 97; i. 244. 


I. INDEX OF GREEK WORDS 


ὁμοίως, 215 [812], 
oporoyéw, 3°; Ixxxv. 
voua, 48. 13. "U7 21. 4. δ. 8. 13 65 [811] 
git 1118- 18 13} 6. 8. 17 Ι 1.11 Ι 2.4 
16° 17? δ. 8 [1912] 1918- 16 2112: 14 
225 ; 1. 81, 92, 291, 347, 348, 354; 
ἽΣΥ122..172. 
ὀξύς, 115 212 14% [1427] 1418 1915, 
ὄπισθεν, 112 45 51; cxxxvi; i. 137. 
ὀπίσω, [10 (var.) 1215 1331 ; cxxxvi, cl, 
cli; 1, 305, 337, 351 ; li. 419 71. 
ὅπου; 215 118 125 14* [17°] 201°; 
cxxxvi, clvi ; i. 301, 304, 309, 310, 
330 ; ii. 10, 68. 
ὀπώρα, 1814 ; ii. 108. 
ὅρασις, 48 ο17, 
ὁράω, 17 1119 121. 8 [1010] 224.» 1 
19. See εἶδον. 
ὀργή, 615: 11 1118. 1419 1619 1918; i, 
182, 183, 296 ; ii. 52. 
ὀργίζω, 1118 1217’, i. 296. 
ὅρμημα, 1871; ii. 107, 108. 
ὄρνεον, 182 1017. 22, 
ὄρος, 614 15. 16 [88] 141 1630 [179] 2119. 
Ixxxiii. 
ὅς, 11 (bis). 2 11. 19 (ter). 20 26. 10. 13. 14. 17. 
235 32. 4.8.11 41 (bis) [45] 56 [58] 513 69 
2, oy (bis) ane δ. set), δ 15 ie A 
bis) [4% 8 y78 (bis). 11, 12, 16, [16]. 18 7 g6 
1819 [1917] 19”? 20? 2 12 17 2011- 12 
218 22% See ἄχρι οὗ, 
ὁσάκις ἐάν, 11°; ΟΧΧΧΥῚ ; i. 272. 
ὅσιος, 154 1658 ; cx; ii. 29, 123. 
ὅσος, 13 224 21 1315 187: 17 2116, 
ὅστις, 17: 12 224 of 118 1218 175 12 193 
[204] ; li, cxxli; i. 73, 243, 287; 
ii. 119, 152, 183. 
ὅταν, Fut. indic., 4% 
Aor. indic., 81. 
Aor. subj., [9°] 117 124 171° 207, 
Pres. subj., 107 189, 
ὅταν, uses of; οχχχνΐ, CXXXVil; i. 
104, 127, 223. 
ὅτε, 1} 58 6): 3. 5. 7. 9. 12 108: 4.10 228, 
ὅτε, uses of ; cxxxvii. 
ὅτι, 2% 4-6. 14. 20. 28 21 (disp. 4. 8. 9. 10. 16. 
fas 17 (ter) 4 n 5* 9617 11 [811] 10% 11 
0. 17 1210- ts (bis). 13 I 4 141[14}Ὁ (bis)] 
14 18 15! (ter) 1631 ἀν 18ὕ- 7 «bis». 8. 
το 386. 115, 16. 19. 20. 987 103 ibis» 1654. 6 
105. 7 225 215¢, 
ὅτι, uses of ; cxxxvii. 
ob = where, [172°], cxxxvii. 
ov, uses οἷ; cxxxvii. 


οὐ μή, 22 73. δ. 12 95 154 187 2 {18} 
18:20 18220. 234. avy. 22}. 285 oy 26. 


οὐ μή, uses of ; cxxxvii ; i. 59. 


I. INDEX OF GREEK WORDS 


oval, 818 οἷ; 111 1212 1819. 16. 19, 
exxxvii, clviii 7.; 1. 238, 247, 302 ; 
11. 90, IOI. 

οὐδὲ. . . οὐδὲ. ;" οὐδέ, 5° 738, 

οὐδὲ. . . οὐδέ, 94. 

οὐδέ, 128 2133, 

οὐδέ, uses οἷ; i. 40, 254. 

ἘΠ ΣΙΝ 217 a"? 8.17 58: 4 "5 148 ΠΕΡῚ 18116 
Tel gee 

οὐκ... ἔτι, ii. OI, 153. 

οὐκέτι, το" 18124 [1814] ; xxx, cxxxvii. 

οὖν 115 25-16 133018 exxi, CXXXVil; 
15}. 72: thier 

οὔπω, 1719.12.. exxxviil. 

οὐρά, gi? [919] 7125 

οὐρανός, 313 ql. 2 53. 18 618. 14 gi [810] 

eh 8 18. 12. 18. 16. 19 7021. 8 
ἐμὲ 8.10.12 738.18 1..18 1.2.1 [1.417] 
[151] 1561 1611. 21 181: 4. ὅ. 20 191" 11.14 
20! 2119 20% 11 271-2; xci; i. 108, 
aoe 304, 314, 323, 324, 329. 

οὖς, +17, 29. 6. 18:22 7γ9, xxx, 
Ete 3 i. 38. 

οὔτε, uses of ; Cxxxviii ; i. 40. 

οὔτε, 54 970 (var. 

οὔτε. . . οὔτε, “316. 16 58 (var.). 

οὔτε. .. ofre τς ὁ οὔτε, 0 ἢ, 

οὗτος 119 28.24 41 71:9. 13.14.15 13. 
208: 5d. 6 2014 215¢- 7 225 7. 18α 
[2218: 19] 221610. 8, 9. 30. οχχῇ, 
clviii. 

οὕτως, 215 35 16 917 {1 15] ae 1821, 

ὀφείλω (ὄφελον), 315 ; i. 95, 9 

ὀφθαλμός, 1714 218 318 46 oT 58 71? 
1012 2 2142, 

ὄφις, [9019] 12% 1% 15 202; 1. 325. 

ὄχλος, 7° [1715] 191 δ; exli, cxlii ; ii. 
114. 

ὄψις, 118; χχχὶϊ ; i. 30. 


παιδεύω, 315; 

παίω, ‘736 [95]; 

πάλιν, 108% 11, 

παντοκράτωρ, [15] 45 1117 158 1614 16? 
195. 18 2722 ; ii, lvi, lxx, cx, cxlvii, 
clxit ; 1. 3, 20, 104, 127, 295, 387 2., 
398 2. 

παρά (gen.), 277 338, 
(Dat.), 2 

παρά, uses οὗ; cxxxiv. 

παράδεισος, 27; i. 55; ii. 157-161. 

πάρδαλις, 13%. 

πάρειμι, 17° ; ii. 429 721. 

παρεμβολή, 20°. 

[παρθένος, 144] ; ii. 8, 9, 10. 


Ixix ; i. 99, Ιοο. 
i. 216, 243. 


469 


πᾶς, 17.238 411 ¢8.9.13 614.18 1 (var.) m4. 
9. 11. 18.17 §8(87] of 115 125 157- 8: 13:18 
14% 8 I 4 163: 20 18?- 3. 12. 17. 19. 14, 
220. 287. 24 1τρδ. 17. 18. 21 2119. 27 2215 
2154 42 223 213 22182. 21. te 335> 336; 
ii. 155. 

πάσχω, 21°, 

πατάσσω, I 
285. 

πατέω, 117 1479 το! δ ; 1, 279. 

πατήρ, 18 227 45: “1 τ, 

Πάτμος, 1%. 

πεῖν ; ΟχΙχ. 

πεινάω, 728; xxxti. 

πειράζω, 22-10 319; 1 58, 

πειρασμός, 31°; i. 90. 

πελεκίζω, 204. 

πέμπτος, 65 git 1619 2120, 

πέμπω, 112 1110 [1415] 1418 
219. 

πενθέω, 1811- 15. 19, 

πένθος, 187 δὶ 214; 

πέντε, 9% 10 1710 

Πέργαμος, 114 213. 

περί (acc.), 155. 

περιβάλλω, 35: 18 44 7% 18 pol 11 127 
178 15 ΤΟΣ 22 | exis 5. O2. 

περιζώννυμι, 118 15%, 

mepiraréw, 21 1615 (see 33) 34 92° 2174, 


115 1918 ; Ixxviii, lxxix; i, 


2235; ij, 


ii. 99, 100, 431 2. 
i. 224 #. 


mérouat, 47 818 1214 148 1917 ; 1, 302. 

πέτρα, 615. 16, 

πηγή, 727 [819] 147 164 2154; i, 217; 
ii. 14 

πῆχυς, 2117 

πιάζω, 1939 ; χχχίϊ ; ii. 139. 

πικραίνω, [811] 10% 19; i. 235. 


πίνω, 1419 183 (var.) 168. 

πίπτω, 117 25 410 8. 14 618. 16 γ11 [810] 
οἷ 1113: 16 148 1619 1710 182 19 
[191°] 228; 1. 180, 238, 239; ii 
403 7. 

πίστις, 213-19 an 1412 ; xxix, cxv; 
i. 61, 335, 3 

πιστός, ins τ 30 ar 1714 1901} δ21ὅς 225; 
ΧΧΙΧ, CXV ; ii. 216 22 

πλανάω, 229 129 1314 187% 197° 208 
208 10, 

πλατεία, 118 2131 223, 

πλάτος, "aris 20° ; Ixxix ; 11, 190. 

πλέω, 1817, 

πληγή, 918. 30. 115. 133-14 [15}- 8] 158 
16% 21 184. 8 219 [2218]; 1, 334. 

πλήν, 225 : cxxxviii. 

πληρόω, 3561}; 

[πλήσσω, 813.] 

πλοῖον, [89] 1819, 

πλούσιος, 2° 317 615 1318, 


i. 80. 


470 


πλουτέω, 317-18 188. 1δ. 19. Ιχχ ; i, 
οὔ. 

πλοῦτος, 512 181°; i. 149. 

πλύνω, 14 2214; i, 188, 214. 

παῦρα, [14] 110 27. 11. 17. 29 21. 6, 18. 22 

[45] 55 1111 1315 1418 1618 [1614] 

Ἢ 18? [191°] 211° 2217-6; Ixxxviii, 
εἶχ, cxiv; i. 11-13, 53, 110, rit): 
ii. 179, 218. 

πνευματικῶς, 118, 

πνέω, 73, 

ποδήρης, 118; 1, 27. 

πόθεν, 25 718, 

ποιέω, 15 25 29.12 «10 yy7 121δ. 17 reid 
1.13. 18. 14. 15.16 147 614] 17171717] 
1716 1919: 20 2127 2235" 16 2154 [2211] - 
XXXII; 5 1. 2530. 03252,. 3512.9.11.. Ὧν 
174, 178. 

ποιμαίνω, 227 717 725 το! ; 
Ixxviii, Ixxxviii, cxlvii; i. 
216, 217; ii. 116, 

ποῖος, 3% 

πολεμέω, 21° 127 13% 1714 1011; 
ii, 115. 

πόλεμος, 9 9 11 12717 737 1614 1919 
208. 

πόλις, 322 112 818 7420 [1619] 1619 
1718 1810. 16. 18. 19. 21 2110. 14. 16. 16. 
18. 19. 21. 23 2214 20° 212 [22}}: li. 
157-161. 
πολύς, 115 219 ee 11 ao 88 [811] 9? 1011 
14? 17 193" δ: 

πονηρός, τ63. 

πόνος, 1619 11 2144. ii. 41. 

πορνεία, 271 ο51 148 172. 4 775 188 103; 
1, 255; li. 61, 62, 65. 

πορνεύω, 213: 20 172 188. 9, 

πόρνη, 171. +16 [1715] 192; ii. 65. 

πόρνος, 221° 218, 

πορφύρα, 181, 

πορφυροῦς, 1 τς 1815. xxxii; li. 64, 
91, 94 #., 115 2. 

ποταμός, [810] οἷά 1215: 16 γ64- 12 221. 2, 

ποταμοφόρητος, 1215; i. 302, 330, 321. 

πότε, 61°, 

ποτήριον, 1429 1619 174 185; Ixxiii, 
Ixxiv ; li. 16. 

ποτίζω, 14° 183 (var.); ii. 96, 430 7. 

ποῦ, 218, 

ποῦς, 115. 17 918 BP rol-2 1111 121 13? 
[1919] 225, 1χαὶ, ἜΧΙΝΙΙ $ 1. 20, 250, 
259, 260. 

πρεσβύτερος, 44-10 55-6. 8 (512) cl4711.13 
1115 143 19%; i. 128-133. 

πρόβατον, 1812 

πρός (acc. ) ἢ 110 3% 10° 125 (bis). 129.738, 
(Dat. » 12 . 


xxxi, Ixxv, 


75, 79, 


1, 65; 


I. INDEX OF GREEK WORDS 


πρός, uses of ; cxxxiv. 

προσευχή, [5°] 8% 4. 

προσκυνέω, 49 419 14 "11 920 111 16 
12% 8.12.15 14” 9. 11 154 [167] 194 
[1910] τοῦθ᾽ 205 225. ὃ: xxxt exh, 
clvi; i. 211, 212, 3355 i. 3, aes 
129, 139, 213. 
with dat. = ‘‘ worship.” 
with acc. = ‘‘ do homage to.” 

πρόσωπον, 47 628 711 οἵ rol 1115 1214 
2011 224 ; xci, cxxviii ; i. 302, 305, 


330. 
προφητεία, 18 11° [1919] 227- 186 [2219] 


2210; i, 272. 
προφητεύω, το" 11 ; 1. 269. 
προφήτης, Jo? 1110-18 4920. 24 166 
225: 


προφῆτις, 230. 
πρωινός, 238.2218. Ixxxvill $ 1, 77. 
πρῶτος, 117 24. δ. δ. 19 41" 7 [81] 9' ΤῊ" 


ΤΟΣ 210" Zar ας ἰὸς 122) στ 
ii. 201. 

πρωτότοκος, 1°; Ixxviii, lxxxiv, cxlvii; 
i. 14, 943 ii. 386 2. 


πτέρυξ, 48 9° ἘΣ. 

πτῶμα, 118%; i, 272, 286. 

πτωχεία, 25: 

πτωχός, 317 1515. i. 56, 97. 

muddy, 2113 18. 18. κι ν᾽ 2218; 11. 162, 

πῦρ, 114 918 318 45 85 [87- 8] 917: 18 yol 
115 1313 1419 ἔ141] 153 168 1716 188 
1912. 20 409. 10. 14 [2014] 208 218 ἢ 
cliv. 

πύρινος, 017, 

πυρόω, 115 318 ; i, 29, 98. 

πυρρός, 64 123; 1. 162. 

πύρωσις, 18% 18, 

πωλέω, 1327, 

πῶς, 3°. 


ῥάβδος, 227 111 128 1918, 

pavrifw, 1918 (var.). 

[pédn, 1819] ; 11. 104. 

ῥίζα, 55 221" ; Ixxxi. 

ina, 115 212. 16 [65] 1915 31 : i. 38, 


‘Posi, a 
[ῥυπαίνω, 2211]; ii, 222. 
[ῥυπαρός, 2211]; ii. 222. 


σάκκος, 615 113, 

σάλπιγξ, 119 41 85: 5. 18 git, 

σαλπίζω, 8° b [87- 8. 10. 13] gt 18. τοῦ 
11 i, 232. 

σαλπιστής, 1833, 

σάπφειρος, 21"; ii, 169. 

Σάρδεις, 111 31. 4, 


« 


I. INDEX OF GREEK WORDS 


σάρδιον, 43 2129; 1, 114, 
σαρδόνυξ, 212°; ii, 169. 
σάρξ, 1715 τ018. 31. ii, 74. 
Σατανᾶς, 29- 13. 24 39 129 a02.7, 
σεισμός, 612 85 1113.19 7618, 
celw, 613, 
σελήνη, 613 [812] 12? 2123, 
σεμίδαλις, 1813; 11, 104. 
σημαίνω, 11; xxxii ; i. 6. 
σημεῖον, 121. 8 1318. 14 [751 1614] 1979; 
i. 300, 314. 
σιγή, 81 ; 1. 223. 
σίδηρος, 1812, 
σιδηροῦς, 227 95 125 1915, 
σιρικός, 1813. ii, ΟἹ, 103, 115 722, 
σῖτος, 65 1818, 
Σιών, 143. 
σκάνδαλον, 214, 
σκεῦος, 227 1812 
σκηνή, 13° 155+ 218; cli; i. 353; ii. 
37, 38, 205-207, 444 x. 
σκηνόω, 725 1212 13% 213; xxxii ; i, 
215, 302, 329; ii. 406 22. 
σκορπίος, 93 [9°] 919, 
[σκοτίζω, 812, ] 
σκοτόω, 9? 1619, 
σμαράγδινος, 43 ΤΊΝΤΑ, DEG. 
σμάραγδος, 212° 
Σμύρνα, 112 28, 
Σόδομα, 11°; 1. 287, 288. 
copia, 512 712 1318 179; xxix ; i. 149, 
364. 
σπέρμα, 1217, 
σπήλαιον, 615, 
στάδιον, 1439 2118; ii. 25, 163. 
σταυρόω, 118, 
σταφυλή, 1418, 
στέφανος, 210 21 45 10 63 ΟἿ. 121 1414. 
Ixxxiv; i. 58, 59, 131, 163, 164; 
ii. 20. 
στῆθος, 15°. 
στήκω, 124; ii. 417 2. 
στηρίζω, 3%, 
στολή, 611 79.13.14 2214. 1 184-188, 
213. 
ΜΠ} 116 216 316 917. 18,19 709. 10 115 
1215.16 132, ὃ. 9 745 1618 γρ15, 2, 
στράτευμα, » 1914. 19, 
στρέφω, 11°, 
. στρηνιάω, 187-9, 
στρῆνος, 188, 
στύλος, 5313 τοῖ ; i. 90, 91. 
συκῆ, 63, 
συμβουλεύω, 328, 
Συμεών, 77. 
συνάγω, 1614-16 5917.19 208, 


συναγωγή, 2° 3°; i. 57, 58. 


471 


σύνδουλος, 611 [191°] 229, 

συνκοινωνέω, 184 ; lxxxvi. 

συνκοινωνός, 19 ; i, 21. 

συντρίβω, 227; 1, 77 ; 11, 393 me 

σύρω, 123. 

σφάζω, 58-9. 12 64. 9 133.8 18%; xxxii; 
i. 141, 143, 147, 153, 349 ; il. 113. 


σφόδρα, 1672; xxxi; ii. 53. 

σφραγίζω, 73. 4, 5, 8 104 208 2210 = 
Ixxi, Ixxxi, Ixxxv 7. ; i. 194-198. 

σφραγίς, 51-2 5.9 61.3. 5.7. 9.12 72. 81 


05"; Ixxi 2.3 i. 197, 198 2. 

[σῶμα, 1833] ; 11, 104, 105. 

σωτηρία, 72° 1210 tol; lxxi; i, 211, 
301, 326. 


ταλαίπωρος, 317 ; 1. 96, 97. 

ταλαντιαῖος, 16% ; 11. 53. 

ταμεῖον, 2073 ; ; li. 195-198. 

τάχος, IP 225. 

ταχύ, “416 gu 1114 227. 12, 20, 

τεῖχος, 2113.14,16. 17, 18, 19, 

τέκνον, 223 124.5, ‘ 

τελέω, 107 117 [1 1] 158 1717 208 [205] 
ΣΟΥ, ἃς ΒΕ, 

τέλος, 226 21% 25 ΕΣ 11 220. 

τεσσαράκοντα, τὴ 1131 τας 14}- 8 2117, 

τέσσαρες, 44-8. 8.10 κ8, 8, 14 61.6 γι. 3, 
4,11 οἷς: 15 is; 141: 8. 15? 194 2117 
2OP OUTS σες 2 ΠΝ: 

τέταρτος, 47 67.8 Ἰβ:] 16" 2120, 

τετράγωνος, 2115, 

τέχνη, 1822, 

τεχνίτης, 182%, 

τηλικοῦτος, 1618, 

τηρέω, τ 225 38 1618 (see 38) 38. 10 1217 
1413227.9; xxxii, Ιχχχὶν 722., 1xxxviii; 
i. 8, 89, 90, 302, 369. 

τίθημι, 117 τοῦ 119, 

τίκτω, 123- 4. 5, 13, 

τίμη, ‘42: 11 512. 13 712 2136. j, 149. 

τίμιος, 174 1812.16 2711. 19 

τιμιότης, 1819 ; oe il. 106, 107. 

Tis, Cxxli. See € 

τίς, τί, 2% 11. 11. ἐπ 6. 18.22 58 617 512 
138 tos 154 177 1818, 

τόξον, 6 

acer a 2120, 

τόπος, 2° G14 128. 8.14 1616 1817 20Ἱῖ. 
ii. 105, 106. 

τοσοῦτος, 187-18, 

τοῦ, and Inf. (Hebrew idiom); cxxvii, 
exlvi, clviii #., clxii; i. 304, 305, 
321-322. 

τρεῖς, 65 82-6 818 18 119. 11 1618 [1619] 
2138 ; clvi, clix; i. 224 7. 

τρέφω, 128-14, 


472 


J 
τος νὴ 65 [87- 8.9. 10. 11.12] 915. 18 
107 1116 1115 12 14° 164 2119; i. 
233- 
τρίχινος, 613, 
τρυγάω, I 415.19 
τυφλός, 317. 


ὑακίνθινος, 917; 

ὑάκινθος, 2139 ; 

ὑάλινος, 45 157. 

ὕαλος, 2118. 22 ; cxlii. 

ὕδωρ, VS 727 [810.12] 1151 218 1427 
164 [165] 1612 171 [1725] 195 221- 11 
21%; 

ὑετός, 11%. 

υἱός, 113 214. 18 ὰ 125 1414 2112.7; 
Ixviii, Ixxxiii; i. 27; li. 19, 20. 
See ὅμοιος. 

ὑπάγω, τοῦ 1319 14% 161 178-12; 11, 
429 2”. 

ὑπό, uses οἵ; cxxxiv; i. 171. 

ὑπό (gen.), [65] 6. 

ὑποκάτω, 5% 13 69 121; cxxxiv. 

ὑπομονή, 19 232.8.19 gre 1310 1413, 
xxix, lx 72. ; i. 21, 40, 49, 368. 

ὑψηλός, 2119. 12, 

ὕψος, 2115, 


i, 253. 
ii. 170. 


φαίνω, 118 [812] 1829 2138, 

φανερόω, 318 15%. 

φαρμακία, 931 1879/5 1, 255. 

φαρμακός, 2215 218, 

φέρω, 2134. 26, 

φεύγω, 95 125 16% 20%, 

φθείρω, 19%. 

φιάλη, 58 157 τ61- 3. 8. 4. 8.10, 13, 17 γ.γ1 
21°; ii. 39. 

Φιλαδελφία, 11} 37. 

φιλέω, 319 2215; xxxii; i. 99. 

φλόξ, 114 218 1012. 

φοβέομαι, 127 220 1118 147 154 198 ; ii. 13. 

φόβος, 1131 1810. 25, 

φοῖνιξ, 79; xxxii; 1. 211, 

φονεύς, 2215 218. 

φόνος, 9533}; i. 255. 

φρέαρ, 9}. 3, 

φυλακή, 219 183 207. 

φυλή, 17 5°. 9 5. δ. 8, 7,8, 9 119 137 14° 
ΤΆ =i, 147. 

φύλλον, 223. 

φωνέω, 1435; ii. 23. 

φωνή, 119. 13,16 290 41. δ 62.11.12 61. 8 
7,10 78.10 36.13 99.18 os. 4. 7. 8 


I, INDEX OF GREEK WORDS 


φῶς, 1828 2124 225, 

φωστήρ, 2112; ii. 161-162. 

φωτίζω, 18! 2128 225; Ixxvi, lxxvii, 
exli, cxlviii ; ii. 210, 211, 444 2. 


χαίρω, 1119 197, 

χάλαζα, [87] 1119 1622, 

χαλινός, 1439. 

χαλκηδών, 212%; ii. 169. 

χαλκολίβανος, 116 218; 1, 29. 

χαλκός, 1832, 

χαλκοῦς, 939, 

χάραγμα, 13227 1.49.1. [163] 19% 
20% 7.1. 05 Ὧν 

χάρις, 14 2251 ; Ιχχχὶν, Ixxxvi ; i. 9. 

χείρ, 1.5 65 7% 84 950 τοῦ. 5. 8.10 1.16 
149- 14 174 19? 201- 4, 

χήρα, 187. 

χιλίαρχος, 615 1918 ; 1. 182. 

χιλιάς, 5} η, δ. 6, 7,8 1118 141: a 2116; 
clix. 

χίλιοι, 113 128 14? 202-8. 4: [2052] 208-7, 

[χιών, 124.] 

χλιαρός, 32°; 1. 96. 

ἀρ 65 [87] 94; i. 163 ΜΝ) 168, 


169. 

χοῖνιξ, 6%; i. 166. 

χορτάζω, 1972. 

χόρτος, [87] οἱ. 

χοῦς, 181%, 

χρεία, 317 2128 225. 

χρείαν ἔχω, i. 96; ii. 210. 

Χριστός, 12+ 9. & 1118 1210 2οδὲ, © Ixxii; 
i. 6, 294. 

χρόνος, 231 611 108 203 ; i. 263. 

χρυσίον, 318 174 (var.) 1815 2118. 31, 

χρυσόλιθος, 21% ; ii. 169. 

χρυσόπρασος, 217°; ii, 170. 

χρυσός, 9? 174 (var.) 1812. 

χρυσοῦς, 112. 18. 20 21 43 τ 88 913. 30 
1414 15° 7 174 2115, 

χρυσόω, 174 1818 ; ii, 64. 


ψευδής, 23 218, 

ψεύδομαι, 3°. 

ψευδοπροφήτης, 1615 19” 2018; i, 342-- 
344; 11, 47. 

ψεῦδος, 145 2137 2215, 

ψηφίζω, 1318. 

ψῆφος, 217 ; i, 66, 67. 

ψυχή, 69 [89] 1211 168 1813. 14 γχοῖ͵ 

ψυχρός, 315. 15. 


1113. 16,19 1219 1413. 2.6.9 [1415] 1436 “i, [15] 21% 2218 : i. 20. 


161-17.18 Qa. 4, 22, 38. 
218; exlii, cxlviii, cliii. 


1g}. 5 8.17 


ὧδε, 41 1138 1310. 18 
Cxxxviii ; i. 364. 


140 75 


II, HEBRAISMS 


dn, 5° 148 [158] 158 ; lxxviii; ii.34-36. 

ὠδίνω, 123. 

ὦν, ὁ, 14 [18] 48 1117 165; Ixxviii, 
CX, Cxil, clii Ὁ i. 10, 295. 

ὥρα, 33-10 
1810. 16.19 ; 81 ; ii. 71. 

ὡς, 110. 14 (bis) 14. 15 (bis). 16. 17 218. 24. 


27 (bis) 7615 3% eh Gerd) 56 6) 6. 11. 12 
(bis). 18, 14 91 [88: 10. 117 95: 8 [9°] 9? 


473 


(bis). 8 (bis). 9 (bis). 17 10] (bis). 7. 9 10 
1215 13? (bis). 8. 11 14? (ter). 8 15? 168 
[1618] 1621 1712 185. 21 191" 6 (ter), 13 
2111: 21 221 208 21? 2212, 


gt 1119 147 [1425] 1718 | ws, uses of ; xxxi v., xxxiv, CXxxviii; i. 


24, 30, 35, 36, 220 ”., 244, 348, 
349 ; li. 19, 20, 32, 107, 155. 
without article; ii. 20, 32. 

ὥσπερ, 10° ; cxxxviii ; i. 261. 





Il. HEBRAISMS} 


ἀπὸ προσώπου, 1244= 15D, ** because 
of” ; p. cxlviii. 

βάλλω. . . els κλίνην, 2% =** to cast 
on a bed of suffering” ; p. cxlvi. 

Dative—rois δὲ δειλοῖς, 218, a Hebrew 
idiom ; p. cxlviil. 

διδόναι ΞΞ]Π), ““ἴο requite,” 2% (2.6. Ξξ 
ἀποδιδόναι) ; p. cxlviii. 

διδόναι ΞΞ:)Π), ““ἴο set,” 3° (Ξε τιθέναι) ; 
Ῥ- cxlviii. 

ταῖς προσευχαῖς, 8%, ““ἴο offer upon 
the prayers ” ; p. cxlviii. 
χάραγμα émt (=y injna) 1338, “to 
set a mark upon”; vol. i. 362. 
=m, ““ἴο give up,” 2018 (= παρα- 
διδόναι) ; vol. li. 198 ad fin. 
ἐκδικεῖν τὸ αἷμα. . . ἐκ, 610 197; vol. 
i. 175. 

ἐν péow. .. ἐν μέσῳ, 55=pa). . . 3, 
‘between. . . and”; p. cxlviii. 

ἐπί 17=)y, ‘* because of”; p. cxlviii. 

Finite verb (φαίνει) instead of parti- 
ciple, 78; p. cxlvii. 

Futures to be rendered as presents or 
pasts, 4512. 138; p. cxlviii sq. ; 
vol. ii. 399 ., 4207. 

θάνατος (=137), ‘‘ pestilence,” 273 68 
188 

Infinitive in principal or dependent 
clause= finite verb, 13!°; p. cxlvi. 

Infinitive preceded by τοῦ, 127=finite 
verb ; cxlvi; vol. 1. 321, 322. 

Infinitive resolved in succeeding 
clause into finite verb, 13); p. cxlvi. 

καί in circumstantial clause = ‘‘ seeing 
that,” 124 18° 19%; p. cxlviii. 


καί introducing apodosis and therefore 
not to be translated, 37° 107 141°; 
p- cxlviii. 

λέγοντος ὡς φωνή (for φωνῇ), 61; p. 
cxlviii. 

μίαν ἐκ, 6'=‘‘ first of” ; p. cxlviii. 

Nominative standing in apposition to 
an oblique case, 15 238: 20 312 89.914 
14” 207; p. cxlix sq. 

Nominativus pendens, 2% 312-21 68; 
p- cxlix. 

ὄνομα -- ὀνόματα, 178; p. cxlviii. 

ὁ καθήμενος. . . αὐτῷ ὁ θάνατος, 68; 
vol. i. 169 2. 

ὁ θεὸς ὁ παντοκράτωρ ; p. cxlvii. 

Participle resolved in succeedin 
clause into finite verb, 15-6! 
2? 9. 20. 23 3° νι 145 1573 (204) ; 
pp. cxliv—cxlvi. 

Passages needing to be retranslated 
into Hebrew in order to discover 
the corruption or inadequate trans- 
lation, 138: 1 1556 175 1.88. 19. 22 
22°; vol. i. 337, 351, 358 sq., ii. 37 
sq-, 65, 100, 106, 109 sq., 210 sq., 
431 2., 433 71., 452. 

Pleonastic pronouns added in oblique 
cases after relatives, 38 72% 12% 14 
11: 5 20; Ρ᾿ exlix, 

πόδες, τοὶ (2.6. Ὁ" 5)1-- σκέλη); p. 
cexlvii. 

ποιμαίνειν, 277 125 1915 (—*<to break 
in pieces”) ; p. cxlvii. 

πρωτότοκος, 1°; vol. i. p. 14. 

υἱὸν ἄρσεν, 12°; p. cxlviii. 

ὕπαγε λάβε, 10°; p. cxlviii. 


1 For the following transliterations of Hebrew words, see the Greek Index: ᾿Αβαδδών, 
ἁλληλουιά, ἀμήν, “Ap Μαγεδών, βύσσινος, ἑβραϊστί, λίβανος, μάννα, Σατανᾶς, σάπφειρος. 


474 


IV. INDEX TO COMMENTARY 


III. PASSAGES IN OUR AUTHOR BASED ON 
THE O.T., THE PSEUDEPIGRAPHA AND 


THE ΝΕ. 


See vol. i. pp. lxv—Ixxxvi. 


IV. INDEX TO COMMENTARY, 
VOLS I. AND IIL. 


References to Introduction (Roman numerals) are given first, then 
references to the Commentary proper. 


Abaddon, king of demonic locusts, i. 
245-246. 
Abbreviations, explained, cxc-cxci ; 
in Greek Text, ii. 233-235. 
originally (1)=ocean that 
enfolded the earth, but is 
now restrained beneath 
earth, i. 240. 
then (2) =abode of God’s enemy, 
(3)=a great chasm, i. 240. 

In 1 Enoch abysses are places of 
punishment. 

I. preliminary, for fallen angels ; 
2. final, for fallen angels 
and demons; 3. final, for 
Satan, angels, demons and 
wicked men, i. 241. 

In J*®=preliminary place of pun- 
ishment of fallen angels, 
demons, Beast and False 
Prophet, and prison for 1000 
years of Satan, li. 239-242. 

See Gehenna, Lake of Fire, 
Punishment, Sheol. 

Accuser of the brethren, i. 327. 
Satan. 

Additions. See Apocalypse. 

Advent, Second, description of, i. 
17-109. 

expected imminently, i. 1, 43, ii. 
218, 221, 226. 

suddenness of, i. 80, 81. 

Allegories, cviii. See Apocalypse, 
authors method. 

Almighty, cxlvii, i. 20, ii. 398 7. 
God, Titles of. 


Abyss, 


See 


See 


Alogi, rejected Apocalypse. See 
Apoc., Czrculation of. 


Alpha ὅπ. Omega. See God, Titles 
of. 


Altar, in Jerusalem—measuring of, i. 
277. 
in heaven, heavenly counterpart of 
altar on earth, i. 172, 227. 
before the throne, i. 112. 
combines characteristics of altar 
of incense and partly of altar 
of burnt-offering, i. 112, 172, 
226-231. 
souls under—of martyrs, i. 172- 
174, 228. See Souls. 
voices from, i. 174, 229, 247, 248, 
Ἧ; 22. 
various uses οἵ --- initial, 
detached, final, i. 19, 20, 
151, 152; as Title of Christ 
=the True One, i. 19, 


Amen, 


94. 
Anathema in 2218» 19 interpolated by 
Editor, lv, 11. 222, 223. 
not by John the Seer, I. pre- 
supposes distant advent. 
2. style and diction not John’s. 
3. penalty inappropriate, ii, 
222, 223. 
use of, in other works, ii. 223. 
Ancient of Days. See Son of Man. 


νυ 


IV. INDEX TO COMMENTARY 


Angel, as guide and interpreter ?= 
Christ, in chap. iv., i. 108, 
109. 
who censes prayers of saints—not 
Michael, nor an elder, but 
possibly Angel of Peace, i. 
226, 227. 
Angelic interpreters, Ixxxvii z., 1. 108, 
130, ii. 62, etc. 
intercession, i. 146, ii. 224. 
mediators, i. 130, 132, 145, ii. 224, 
225. 
Angels, classes of—include Cherubim 
(highest order in Ist cent. 
A.D.), ii. 39; and Elders, i. 
128-133. 
functions of—mediate jadement, 
Bd. 2.6 [7% 8. 10. 12] gl. 18 yo? 
111 yeh 6.7.8 .161- 2.3.4.8. 
10. 12. 17 171 181: 2 1017 20] 
219, Ixxxviiz. 
protection, 7”. 


punishment, 91-14-15, j, 247-. 


251, ii. 39. 

sa ee 1 Το ln oe) Ἐν δ. τὸ 
145:8.9. 171. 4219 226 16.8, 
Ixxxvii 72. 

praise God, 7"; praise Lamb, 
Ral. LLS, Wi; 145, 201. 

present men’s prayers, 8%, i. 
145, 11. 224. 

represent churches, 129 21-8 12 
Β. 10 0018} See φήησῶς 

rule natural forces, a lower 
order, 7! (of winds, four), 
[165 of waters], [1418 of 
fire], i. 191-193, 203, ii. 44. 

serve God, 3° 14”. 

war for God, See 
Michael. 

(evil) war against God, 127 9, 

special (a2) four, bound at river 

Euphrates, to let loose 
demonic hosts against un- 
believing world, unparalleled 
elsewhere, probably angels 
of punishment, 1, 250, 


127, 


251m. 
(4) of Seven Churches, prob- 


ably heavenly ideals (or 
counterparts), i. 2, 34 (see 
Seven Stars), not actual 


messengers, delegates, 
officials, bishops or guardian 
angels, i. 34. 

worship of, a common Jewish 
practice, li. 224, 225. 


475 


Angels, worship of, forbidden in 
Apoc. as by St. Paul, i. 9, 
li. 130, 224, 225. 

See Cherubim, Elders, Michael. 
Answer = ‘‘ remark,” i. 212. 
Anthropomorphic details avoided, i. 

Tig: 
Antichrist, 4. term—late development 
of (not in Apoc.), ii. 77. 
conception—earlier development of, 
and fusion with Beliar and 
Neronic myths, i. 350, ii. 
76-87. 
variously conceived—(a) as indi- 
vidual, God-opposing, ii. 77 ; 
=Antiochus Epiphanes in 
Daniel, ii. 77. 
= Pompey in Psalms of Solo- 
mon, ii. 78. 

=? Caligula, ii. 78. 

(4) collectively, as (i.) secular 
power—Seleucid Syria, ii. 
78; Rome, ii. 79; Rome 
under Nero vedzvivus, ii. 


79. 

(ii.) religious power — false 
teachers in Church (/ohan- 
nine Epistles), ii. 79; or 
heathen priesthood of Em- 
peror-worship = the Beast 
the False Prophet, ii, 
80. 

fused with Beliar myth— 
as (1) a God-opposing man, armed 
with Satanic powers, re- 
strained by Roman imperial 
power, ii. 80, 81, 82. 

(2) a heathen priestly corpora- 
tion, ii. 82. 

( 3). purely Satanic power, ii. 


8: 
fused with Neronic myth— 
as (1) incarnation of Beliar as 
Antichrist in Nero still con- 
ceived as living, ii. 84. 
(2) in form of dead Nero, in 
ΞΕ of Tsatah, ii. 84, 


(3) in Nero vedzvivus, in 
Stbylline Oracles, and Rev. 
xiil., xvii., ii. 85-87. 

e.g. beast that died but was 
restored to life, ii. 54, 60, 
68, and eighth horn which 
was yet one of the Seven 
(=Demonic Nero), i. 349, 
350, il. 70-71. 


476 IV. INDEX TO COMMENTARY 


Antichrist, 2. Various conceptions | Antichrist, kingdom of=Third Woe, 


of, in Apocalypse— 

Jewish view surviving (in origi- 
nal sources of 11!-™—not by 
John the Seer, i. 270-273), 
of Antichrist in Jerusalem 
(here only)=beast ascend- 
ing from abyss (117), xxv, i. 
257, 258, 269, 270, 285, 
286 (in present context idea 
apparently is of demonic 
Nero Antichrist, i. 285, 286, 
ii. 83). 

Twofold manifestation of Roman 
Antichrist, the two Beasts of 
chap. xiii. , one from sea = im- 
perial power, 13}, i. 332, 333, 
340-352. ἢ 

one from land = Asiatic priest- 
hood of imperial cult, 13", 
i. 357-361 (in original source 
=a Jewish Antichrist, i. 342, 
343. See Beasts). 

Two conceptions of Roman 
Antichrist in chap. xvii., p. 
xxv, ii. 58-61, cf. i. 339, 11. 
77-79. 

(1)=Roman Empire, 17? etc. 

(2)=Nero redzvivus, to return 
from abyss, 178 4 etc. 

C. Conceptions variously referred 
by interpreters to Caligula, 
i. 338, 339, 349-352, 368 2. 

Domitian, i. 367, ii. 70-71 
(but this impossible—as he 
was not dead, or regarded as 
pre-existent or as slain, or 
one of seven, or about to 
ascend from abyss, or to 
lead Parthian hosts or muster 
nations against the Word of 
God, ii. 70, 71). 

Nero rvedivivus, i. 286, 333, 
334, 339, 340, 350, 359, 
360, li. 46, 54, 58, 81-87, 
98, 107, 108. 

Roman Empire, i. 339, 342, 
345, ii. 58-72 (seven 
‘*heads” are seven emperors, 
69). 

Titus, i. 367, ii. 69. 

D. Characteristic acts of=blas- 
phemous claims, irresistible 
conquest and _ persecution 
of saints, i. 352, 353-354- 

counterpart, Satanic, of Christ, 
i. 349, 358. 


i. 264. 

manifestation of, i. 2067., 
243, 263-266, 292, 333. 

mark of, i. 362-368. 

miracles expected in connec- 
tion with, i. 359, 361. 

number of, i. 364-368. 

punishment of, ii. 126, 135- 
140. 

reign of, to last 34 years, 
a period never satisfactorily 
explained, i. 279, 280. 

supported by Parthian kings, 
li. 46, 71-74; and with Par- 
thian kings to destroy Rome, 
UN. 55, 71-73, 107- Z 

symbolized by Dragon, 1. 310. 

vanquished by Christ (Lamb, 
17"), ii. 74. 

See Beasts. 

ee martyr at Pergamum, i. 
2 


Aorists, Greek, how to be rendered, 
CXXIV-CXXV. 

Apocalypse, az# of, to assure Chris- 
tian Church of ultimate 
victory of Christ’s cause, 
ciii-civ. 

author of, traditional views— 
Cerinthus, xxxix 22. 
John the Apostle, xxxvii., 
xxxix, xl, xliii-xlv. 
John the Elder, xl, xli. 
modern critical view — John 
the Elder, xli, xlii. 
but not by John the Apostle, as 
he was martyred before 70 
A.D., XXXvii, xxxvili, in ac- 
cordance with Jesus’ pro- 
phecy, Papias’ tradition, 
other ancient writers and the 
Syriac martyrology, xlv—xlix. 
nor by John the Elder. See 
below, Relation to Fourth 
Gospel. 
but by John the Seer, xxxix. 
See John the Seer. 
author's method — Visions in a 
trance, or with spirit trans- 
lated, or waking vision, cv; 
and also highest form of 
spiritual experience, in which 
reason assists, by arranging 
materials, free allegorizing, 
and adaptation of historical 
materials, cviii.—V. 2. Con- 


———————— CO 


ΙΝ. INDEX TO COMMENTARY 477 


ventional use of phrase ‘*I { Apocalypse, doctrines, of works, cxv 3 


saw,” cix. See Psychic 
Experiences. 

Apocalypse, czvculation and reception 
of, xcvii-—ciii. 

I. probable traces in Apos- 
tolic Fathers, xcvii, xcviii. 
2. almost universally accepted 
in Asia Minor, Western 
Syria, Africa, Rome, 

Southern Gaul, xcviii-c. 

3. two protests against, Mar- 
cion, Alogi and Caius, ς, ci. 

4. critical estimate of, by 
Dionysius of Alexandria, 
ci. 

5. rejected for some time by 
Syro- Palestinian Church 
and Churches of Asia Minor, 
ci, cli. 

6. unknown for some centuries 
in Eastern Syrian and 
Armenian Churches, cii. 

7. always accepted as canon- 
ical in West, gradually 
adopted in East, cii. 

Date of, xci-xcvii; external evi- 
dence—Claudian and Ne- 
ronic, xcil. 

Trajanic, xcil. 

Domitianic, xci—xciii. 
internal evidence — Neronic — 

true of certain sources only, 

τὰ 15.) 1 ΟῚ, 

Χοῖν. 

Vespasianic—true of original 

Seven Letters, 17-18, and of 

13 Ὁ xciv. 

Domitianic — imperial cult 

then first enforced, xciv, 

xcv; Nero vedivivus myth 

not earlier, xcv—xcvii. 

Doctrines, cix-cxvii; of God— 
gracious attributes not em- 
phasized, cix., cx. 

of Jesus Christ — historical 
Christ, cxi. 

exalted Christ, cxi. 

unique, Son of God; Pre- 
existent and Divine, cxi, 
cxii ; yet absolute existence 
not attributed to Him, cxii ; 
Final Judgment by the 
Father only, cxii. ; as Great 
High Priest, Lamb of God, 
cxii-cxiv. 


of Holy Spirit, cxiv. 


relation of, to ‘‘ White Gar- 
ments,” cxv, cxvi. See 
Garments, Works. 


of Resurrection, First and 


Second, cxvi. See Resur- 
rection. 


of Millennium, cxvi. See Mil- 


lennium. 


of Judgment, cxvi, cxvii. See 


Judgment. 


Editor of, 1-ἰν, a better Greek 


scholar, a Jew of Asia 
Minor, knew no Hebrew, 
1, li; makes stupid interpo- 
lations, insists on celibacy, 
lii; exalts angel above Son 
of Man, liii, lvi; empties 
Millennial Reign of signi- 
ficance, liv ; removes ‘‘cham- 
bers” of souls, interpolates 
anathema, lv. 


Fulfilment, imminent, expected, i. 


6, 8, ii. 218. 


Grammar of, xxi, cxvii-clix. 


Table of contents of, cxvii. 
Parts of Speech, case, number, 
gender, cxvii-—cxlii. 
Hebraic style of, cxlii, cxliii. 
Hebraisms in, cxliv—clii, clxii. 
Unique expressions and Sole- 
cisms, clii-clvi. 


Order and combination of words, 


clvi-clix. 


L[nterpolations, — Dislocations, 


Lacunae and Dittographs, 
lvi-lxi. See also 1--ἰν. 
Peculiar constructions in, οἷν. 


Materials used in, (1) sources used 


in Greek, Hebrew, and some 
uncertain which, Ixii—Ixv. 

(2) Old Testament Books 
quoted, lxv—Ixxxii; on whole, 
translated directly from Heb- 
rew, but some influenced by 
Septuagint and another 
Greek Version, lxvi—Ixviii; 
Passages based directly on 
Hebrew, Ixviii—Ixxvii ; based 
on Hebrew, but influenced by 
LXX, Ixxviii-lxxix ; based 
on Hebrew, butinfluenced by 
other versions, Ixxx, Ixxxi ; 
reminiscent of O.T. pas- 
sages, Ixxxi, Ixxxii. 

(3) Pseudepigrapha, Ixv, ]xxxii, 
Ixxxiii, 


478 Iv. INDEX TO 


Apocalypse, materza/s used in 
(4) New Testament Books, 
esp. Matt. Luke, 1 Thess. 
1 and 2 Cor. Colos. Eph. 
Little Apocalypse (but not 
Mark, Ixvi #.), Ixv, Ixvi, 
Ixxxiii—Ixxxvi. 

Plan of, xxiii—xxviii; a Letter, 
xxiv; Prologue and Epi- 
logue, organic parts of, xxiv ; 
Sevenfold division of, xxiv, 
xxv ; additions to, proleptic, 
XXV, i. 209, 269, ii. I (three 
—79-17 19-118 14). 

Publication of, immediate, enjoined, 
unlike Jewish Apocalypses, 
ii, 221. 

Relation of, a. to Fourth Gospel, 
Xxix, XXXiv. 

1. from different author—differ- 
ence in grammar, in diction, 
in words or forms of words, 
in meanings of same word or 
phrase, xxix—xxxii ; 3 in use 
of quotations, xxxvi. 

2. authors related to one another, 
by literary connection and 
theological affinities, xxxii- 
xxxiv. See Fourth Gospel. 

8. to Johannine epistles, xxxiv- 
XXXVil, xXxxvili, xlii; from 
different author, no solecisms 
in latter, xxxiv; also differ- 
ent in constructions, xxxiv, 
XXKV. See John the 
Elder. 

Short Account of, xxv—xxviii. 

Symbolism in, cvi-cvii. 

Text of, (1) Interpolations in, lvi- 
Iviii. 

Dislocations of, lviii-lx. 

Lacunae in, Ix, lxi. 

Dittographs in, Ixi. 

(2) original authorities, (1) un- 
cials and some chief cur- 
sives, clx-clxxxiii; relative 
values of, clxxi—clxxvi; 
superiority of A, clx-clxvi. 

(2) Versions—short accounts 
of, clxxviii-clxxx; relative 
values of, clxvi—clxxi. 

(3) Origen’s scholia, clxxvi, 
clxxvii. 


(4) Papyrus fragments, ii. 447- 


451. 
Genealogical table of, authorities 
of, clxxxi, 


COMMENTARY 


Apocalypse, to be read in Church 
Services, i. 7, ii. 226. 
Apocalypse, meaning =a revealing of 

something hidden, i. 5 
word not used as title of work before 
John’s Apocalypse, i. 4. 
Apocalypse of Jesus Christ=that 
given by Jesus Christ, i. 6. 
Apocalypse of John, given by God to 
Christ, i. 1, 5. 
sent by Christ through the angel 
to John, i. I, 5. 
witnessed to by John, i Bop 5. 
Apocalypse, the Little, i. 159; 
possibly known to John the 
Seer, Ixvi. 
Apocalypses, why pseudonymous, 
xxxvili; early Christian 
ones not so, xxxix. 
Apocalyptic symbols—e.g. lamps= 
stars, i, 123; star=angel, i. 
239. 
Apollyon, i. 246, 247. 
Apostle, title of, not claimed by John 
the Seer, xliii. 
Apostles, self- styled, not Judaizers, 
nor St. Paul or his followers, 
but Nicolaitans, i. 50. 
Archangels, relation of, to Seven 
Spirits (of 14), i, 11-13. 
to astral deities in Zend or 
Babylonian religions, i. 11, 
re 
Seven, = Angels of 
Presence, i. 225. 
Ark, the heavenly, manifestation of, 
ushers in last Woe, i. 
297. 
in Holy Jerusalem : the Lamb to 
be ark, ii. 171 (restoration). 
Armageddon. See Har-Magedon. 
Ascension, in cloud, of Two Witnesses, 
paralleled by that of Moses 
in Ascension of Moses, i. 291. 
Asceticism, See Celibacy. 
Asia, varying extension of term, i. 9. 
Atonement, by martyrs’ death, i. 
173”. See Redemption. 
Authorship. See Apocalypse, Johan- 
nine Writings. 
Authority over nations (=their de- 
struction), i. 75-77- 


the the 


Babylon, a symbol for Rome in Ist 
cent. A.D., ii. 14. 
prophetic description of, reproduced 
for Rome, ii. 62, 63, 72. 





IV. INDEX TO COMMENTARY 


Babylonian origins of Dragon Myth, 
i. 311. See Dragon, Origins. 

Balaamites, a variety of Gnostics, 
tempted to idolatry and 
licentiousness (as Balaam in 
Hebrew tradition), i. 63. 

contrary to commands of Apostolic 

Council at Jerusalem, i. 53; 
also known as Nicolaitans, 
1 52,104. 

Baptism, the seal of, i. 197. 

Baruch, II, Book of, nearly contem- 
Lege! with ° Apocalypse, 


1, 5. 

Beast, ascending from abyss (117)= 
originally Jewish Antichrist, 
appearing in Jerusalem ;=in 
present context, Nero redz- 
vivus, or demonic Antichrist, 
i. 285, 286. 

Beast (in chap. xvii.), in present con- 
text=Nero redivivus, origi- 
nally two descriptions in (1) 
Beast=Roman Empire, in 
(2) “ving Nero returning 
from East, ii. 55-61. 

Beast, heads of=Roman emperors, 
why Seven, i. 346, 347. 

horns of=?same(diadems on horns), 
i. 346. In Daniel horns= 
king or dynasty. 

Beasts, the Two (in chap. xiii. )—de- 
rived from two Hebrew 
sources, i. 332, 333, 338- 

1. First Beast, from sea, derived 
from Dragon idea (see 
Dragon), and description 
based on Fourth Beast of 
Daniel, = Roman Empire 
(this interpretation as old as 
Ist cent. B.C., and univer- 
sal from 30 A.D. in Jewish 
circles) and here especially 
the antichristian power of 
Rome, incarnate in Nero 
redivivus, 1. 333, 345, 346. 

2. Second Beast, from land, de- 
rived from Chaos-monster 
idea, i. 358=heathen priest- 
hood of imperial cult, 1. 333; 
to carry out final persecu- 
tion of Church, i. 333-334, 
and put to death those who 
refused to worship Emperor, 
1, 334, 353. 

Both originally separate develop- 
ments of Antichrist idea, 


479 


here adjusted so that second 
is subservient to first, i. 343. 

Beatitudes, of Apocalypse, Seven, i. 
3, 7, 80-81, 369-370, ii. 
129, 177, 186, 218, 445 2. 

Beginning and End, Divine title— 
relation of, to Orphic logion, 
ii. 220. 

Beliar Myth, ii. 80. 

Bibliography, clxxxvii-cxc. 

Birth-throes, Messianic, i. 317. 

Blasphemy, names of, =blasphemous 
titles and claims of Emper- 
ors, i. 347, 348, 352, ii. 64. 

Blood, drinking = internecine strife, 
1: 125: 

Blood of Lamb, significance of, for 
martyrs, i. 214. 

ground of martyrs’ victory, i. 329. 
Bodily resurrection. See NResurrec- 


tion. 
Body, spiritual. See Garments, 
Resurrection. 


Book, Little, of prophecy, eaten by 
Seer, i. 268, contents of= 
chap. xi.; measuring of 
Temple, Two Witnesses, 
emergence of Antichrist, i. 
256-269. 

of Life, originally, register of Israel’s 
citizens, entitling to temporal 
blessings, i. 84. 

later, register of eternal king- 

dom’s citizens, referring to 
immortality of blessedness, 
i. 84, 353-355, ji. 194 (the 
Lamb’s Book), implies Pre- 
destination, i. 354. 

of men’s deeds, i. 84; opened at 
Judgment, ii. 194. 

Seven-sealed, contains not only 
Messianic woes, but destinies 
of world, i. 136-138; its 
relation to heavenly books 
and books of angels in Pseud- 
epigrapha, i. 138, 139. 

Bowls, last series of seven plagues, 
on heathen nations only, ii. 
27. 

do not consummate wrath of 
God, ii. 31, 32. 

not recapitulatory of Seals or Woes. 

In Seals, Christians suffer 

with heathen, in Woes the 

unsealed only suffer phy- 

sical penalties of first two 

Woes, and spiritual of third, 


480 IV. 


in Bowls heathen only, ii. 
27, 40, 41, 409, 426. 
Bowls, not recapitulatory of Seals or 
Woes, seven plagues=sores, 
sea turned to blood, fresh 
water to blood, scorching 
heat, darkness (and locusts), 
Parthian invasion and _ in- 
stigation of three unclean 
spirits, cosmic catastrophe 
when Rome destroyed, ii. 


43-54- 

Brethren—not martyrs, but faithful 
still on earth. Only in 
Christian, not Jewish source 
could be used by martyrs of 
ΘΗ (1. 25, eeten. δὲ 
Brother. 

Bride = Church, Holy Jerusalem or 
spiritual Israel, after Second 
Advent, not before, ii. 179; 
=community rather than 
city, li. 440. See Marriage. 

Brother = fellow-member in same 
religious society, i. 21. 

Burden =the Apostolic 


(Acts 1538), i. 74. 


decree 


Caesar-worship, opposed to Christi- 
anity, xcv, i. 44, 61. See 
Antichrist. 


Caius. ee Apocalypse, Czrculation 


68. See Antichrist. 
Pane ee to Lamb’s Mar- 
e Supper, ii. 129, 130. 
Camp= Waly City (beleaguered), ii. 


Caligula- ‘Rodbalyiies i. 338-339, 
3 


190. 

Canonicity. See Apocalypse, Czrcz- 
lation of. 

Candlestick =Church: removal of= 
Church’s destruction, i. 52. 

seven-branched, connection of, with 
Seven Planets, i. 12 72., 25. 

Candlesticks, Two, identified with 

Two Witnesses, i. 282-284. 
non-Jewish, non- 

Christian ideal, with parallels 

in Gnostic and heathen 

teaching, ii. 9. 

insistence on, due to interpolator, 
lii, ii. 6, 8, 9. 

Censer, used for intercession and for 
judgment, i. 231, 232. See 
Incense. 

Character, See Christian. 


Celibacy, 


INDEX TO COMMENTARY 


Cherubim, in Old Testament: their 
form differs from that in 
Apocalypse. Ezekiel’s 
account in particular modi- 
fied, i. 121-125. 

in apocalyptic literature, 200 B.C.- 
I0O A.D., have wings, are 
full of eyes, near throne and 
guard it, sing praises, move 
freely, i, 118-120; their 
relationto Ophannim (wheels 
of throne), i. 120. 

in Babylonian mythology, related 
to four winds and four 
constellations, i. 122, 123. 

in Apocalypse, not ‘fin midst of 

throne,” but around it, i. 

118, 119; nearer throne than 

Elders, i. 104 (wrong order, i. 

115, 116); their praise pre- 

cedes that of Elders, i. 294, 

295 ; chief order of angels in 

Ist cent. A.D., ii. 39; named 

‘* Living Creatures” here, i. 

118, 119; their unceasing 

praise, i. 125, 126; yet 

pause at times, i. 127; do not 
represent animate creation, 

i. 126, 127; they summon 

the four Riders, i. 161; one 

mediates revelation to Seer 
in 61-7, Ixxxviiz. ; one gives 

Seven Bowls to Seven 

Angels, ii. 39; eyes of, i. 

123-125. 

clxxxiv. See Interpreta- 

tion, Millennium. 

Christ, Doctrine of. See Apocalypse, 
Doctrines: relation of, to 
Father, cxi, cxii. 

Second Coming of, to Judgment, 


Chiliasm, 


1. 7, 18ι 
Christ, Titles of, Alpha and Omega, 

2218) 11. 210, 220; 

Amen, 314, i. 19, 94. 

Anointed (z.e. Christ, Messiah), 
1115 1210 204-6, i, 294. 

Beginning and End, 225, ii. 220, 
221. 
Beginning of Creation of God, 
3/4, 1. 94. ‘ 
Dead, who was, and. . . alive, 
7183 1.21] 56: 

Eyes, whose, are like flame, and 
feet like burnished brass, 2.8, 
i. 68. 

Faithful and True, 19", 11, 131. 


IV. INDEX TO 


Christ, First and Last, 22", ii. 219, 220. 

Firstborn (2.6. Sovereign) of the 
Dead, 15, i. 1, 14. 

Giveth to each. . . according 
to works, He that, 2%, i. 73. 

Hath, He that, Key of David and 
openeth, etc., 37, i. 86. 

Hath, He that, Seven Spirits of 
God and Seven Stars, 3}, i. 
78. 

Hath, He that, two-edged, sharp 
sword, 212,1. 61. 

Holdeth, He that, Seven Stars, 
2}, i. 48, 49. 

Holy, 37, i. 85, 86. 

Jesus, csi, re 1215. ¥7% [1010] 
aoe 

Jesus Christ, 12+? 5 [2272], ii. 446 7. 

King of kings and Lord of 
lords, 19!°, ii. 75. 

Lamb, 55: 8:12. 13 61-16 79. 10. 14. 17 
1211 138 1.41 10 753 p714 yo? 9 
219: 14. 22. 23. 27 22} 223, exiii— 
cxiv, i. 140, 141 ii. 452. 

Lion that is of tribe of Judah, 5°, 
i. 140. 

Lord Jesus, 227 21, 

Lord, their, 118 

Lord, the, 1418, 

Lord of lords and King of 
kings, 1714, ii. 75. 

Loveth us and loosed us from our 
sins, 15, i. 15, 16. 

Man child, who shall break all 
the nations with a rod of 
iron, 12°, i. 320. 

Morning Star, 221%, ii. 219. 

Root of David, 5°, i. 140. 

Root and offspring of David, 
221641 (STO. 

Ruler of the kings of the earth, 
τῦ τ τὴ: 

Searcheth the reins and hearts, 
ἘΠ ἔπιαν, 2 ΧΩ; 73- 

Son of God, 2.8, i. 68. 

Son of Man, One like unto a, 18 
τὴ Ὁ 1 27, ,.355. 20.1:: 19; 20; 

True, 37, i. 85, 86. 

Walketh, He that, in the midst 
of the seven golden candle- 
sticks, 2}, i. 49. 

Witness, Faithful, 15, i. 13, 14. 

Witness, Faithful and True, 3'4, 


i. 94. τ 
Word of God, 191%, ii. 134. 


Worship of, i. 17, 152. See Dox- 
ologies. See also Lamb, 


VOL. II.—31 


COMMENTARY 481 


Messiah, Son 
Word of God. 
Christian character, (1) a personal 
acquisition of the faithful, 
capable of being soiled or 
cleansed ; 
(2) a gift of God. 
source of spiritual body, be- 
stowed when character made 
perfect by martyrdom or at 
end of world, i. 97, 98, 184-- 
188, 373, ii. 128. 
Churches. See Angels of the 
Churches, Seven Churches. 
City, the Beloved, ze, the Holy 
City, ii. 190. 
Great, =Rome, 1619 1718 1810. 16 
etc., ll, 52:=Jerusalem, 113, 
i, 287. 
Holy, use of term by Seer, i. 279, 
ii. 157. 
of God, or of gods, origin of con- 
ception, li. 158, 159. See 
Jerusalem, Millennial. 
Cloud. See Ascension. 
Colossians, St. Paul’s Epistle to, con- 
nected with Epistle to Lao- 
dicea, i. 94. 
Commandments, Ten, order of, i. 
255. 
Commerce, Rome’s, vastness and 
details of, ii. 101-105. 
Community, Jewish and Christian, 
represented by woman, i, 
315 2. 
Copula, omission of, i. 43. 
Cosmic Woes, i. 154, 160, 218. 
Cosmological myth transformed into 
eschatological doctrine, i. 
318, 358. 


Creation, due to divine will, i. 134 ; 


of Man, 


Father author of, Christ 
principle of, cx, cxii; 
New — see Heaven and 
Earth. 


Crown, reward of victory, i. 58; of 
righteous, i. 129; related to 
nimbus of heavenly beings, 
i, 58, 59. See ii. 20. 

Crown of life, z.¢., belonging to the 
eternal life, i. 59. 

Cross, Sign of. See Sealing. 

Cryptogram, i. 364-368. 

Cup of wrath, ii. 14, 99. See Wine, 
Wrath of God. 

Curse, = ‘‘ accursed thing” in 22%, ii. 
209, 


452 Iv. INDEX TO 


Dan, omission of, from list of Twelve 
Tribes, variously explained ; 
idolatry of Dan, i. 208; 
Satan its prince, i. 193 2. ; 
Antichrist to arise from it, 
i. 208, 209. 
Date of work, xci—xcvii. 
lypse, Date οἵ. 
Day, great, of wrath or battle, i. 183, 
ii. 48, 49. 
Lord’s. See Lord’s Day. - 
Dead, Sovereign of=Jesus Christ, 
i. I, 14. See Firstborn. 
Death, Christ’s, i. 31. See Blood, 
Redemption. 
Keys of. See Keys. 
Second, not=Lake of Fire, but the 
lot of those cast therein, ii. 
199, 200; a Rabbinic ex- 
pression, i. 59. 
to be annihilated at last, 11. 208. 
=pestilence in 6°, etc., i. 170, ii. 
402 7”. 
Demonic assault on Israel, to be 
repelled by Michael, i. 
198. 
trials. See Sealing. 
Demons, nature and origin of, not to 
be punished till final judg- 
ment, ii. 48. 
Descent of Christ. See Hades. 
Destroy the Earth, those who= Rome, 


See Apoca- 


or Beast, False Prophet and | 


Satan, i. 296, 297, 11. 119. 

Devil, identified with Satan, i. 325. 
See Satan. 

Diadems, assigned to Christ, in 19!?; 
to Dragon, in 12%, i. 319, 
347, ii. 132; to First Beast, 
in 13} only, i. 347. 

Dionysius of Alexandria, xl, xli; his 
ae of the Apocalypse, 


Disembodied souls, both non - mar- 
tyred righteous and wicked 
have, i. 98. 

at Resurrection non - martyred 

righteous receive spiritual 
bodies; but wicked do not, 
but are cast into Lake of 
Fire, i. 98, ii. 195-198. 

Dislocations in Text, ii. 92, 93, 144- 
154. See Apocalypse, Zext 
of. 

Doctrine. See Apocalypse. 

Dogs, use of term in Judaism, impure 
or heathen, ii. 178. 


COMMENTARY 


Domitian, xci-xcvii. See Antichrist, 
Apucalypse, Date of. 
Door, ir heaven, i. 107”. See 
Heaven. 
of heart, Christ’s knocking at, i. 100. 
open, =opportunity for missionary 
effort, not Christ Himself, 
nor right to enter into Mes- 
sianic glory, i. 87. 
Doxology, indirect, ii. 122. 
Doxologies, to Christ, i. 15-17; as 
the Lamb, i. 144, 145, 149- 
151, ete. 
by Cherubim—Trisagion, i. 127. 
by Elders—referring to creation, i. 


133, 134. ἢ 

by Cherubim and Elders, i. 144, 
145. 

various attributes ascribed in, i. 


149. 

Dragon, identified with Serpent that 
tempted Eve, i. 325, ii. 141 ; 
with Devil and with Satan, 


1 325. 
not destroyed by Christ in chap. 
xix., i. 309, ii. 140, 141. 
Seven-headed, conception derived 
from Babylonian mythology, 
i. 3173 various traditions, 
respecting, i. 317, 318; 
relation of, to primeval 
ocean chaos-monster, i. 318, 
331, 358. 
Seven heads, i. 318 7., red, 318, 
319%., ten horns (Daniel), 
319. 
persecutes woman, i. 331. 
Dragon and Woman with Child, = 
chap. xii.,—Semitic original 
of, 1. 303-305. 
meaning of, in present context— 
woman = first Jewish and 
then Jewish-Christian com- 
munity, i. 299, 3007. 
rest of seed of woman=Gentile 
Christians, i. 299, 332. 
non-Jewish and non-Christian 
features, i. 300, 308. 
due toa second source beside 
the Jewish one, i. 307, 308. 
as 12! 1317 ultimately of 
heathen origin, i. 307, 309. 
Dragon speaking,—impossible idea, 
cli, i. 358, 359. 
Dragon myth, possible origins of, 
Babylonian, Zend, Greek, 


Egyptian, i. 311-313. 





IV. INDEX TO 


Eagle, the two wings of the, a lost 
tradition, i. 330. 
Earth, those who dwell on, meanings 
of phrase, good and _ bad, ii. 
12, 13.3 literally used of 
inhabitants of Palestine, i. 
289, 290. 
Earthquake—Woe of Sixth Seal, i. 
179-183. 
in Jerusalem, 1. 291. 
in Rome, ii. 52. 
Eating, supernatural gifts imparted 
by, i. 268. 
Ecstatic condition, described twice 
over in 4.3, 1. 106-III. 
See Spirit. 
Egyptian origin suggested for Dragon 
myth, i. 313. 
Elder, use of title, xlii, xliiiz. 
Elders, Twenty-four, i. 115; sub- 
ordinate to Cherubim, i. 
116, 127; prostrate them- 
selves at crises, i. 127; siton 
thrones, crowned, act as 
angelic interpreters, present 
prayers of faithful, address 
and encourage Seer, praise 
God, i. 128, 129. 
one intervenes to explain a vision 
to Seer, Ixxxviiz., i. 139. 
explanations of—(1) glorified men, 
representatives of com- 
munity, i. 129; but as they 
are enthroned prior to Judg- 
ment, they are not men but 
angels. Moreover, they act 
as Angeli interpretes and 
offer men’s prayers, i. 130. 
(2) a college of angels, earlier 
were angelic assessors of 
God, originally 24 Baby- 


lonian star gods, i. 130, 
131. 

(3) angelic representatives or 
heavenly counterparts of 
24 priestly orders, and so 
offered sacrifice. This suits 
idea of heavenly temple and 
altar, i. 132. 

(4) but in present context are 


angelic representatives of 
whole body of faithful (cf. 
guardian angels), all of whom 
are priests and kings, i. 129, 


133. ὃ 
Emerald = rock-crystal?, 1. 


115. 


114, 


COMMENTARY 483 

Endurance, sustained—characteristic 
of saints, i. 49, 50, 89, 368, 
379. 

Ephesus, government of, i. 47; a 
road terminus, i. 473; neo- 
corate of, i. 48 ; chief centre 
” Christianity in East, i. 


48. 

Epilogue of Book,—declarations by 

God, Jesus, and John, ii. 

20% 212. 

for ever and ever=1000 

years, ii. 120. 

Evangelization of world by glorified 
martyrs during Millennial 
Kingdom, liv, ii. 148, 172; 
origin of belief, ii. 149, 457. 

Exclusion from city of craven-hearted, 
faithless, impure, murderers, 
sorcerers, idolaters, liars, ii. 
146, 173, 174, 177, 178, 
215-217. 

Eye salve, symbol of new spiritual 
vision, i. 98, 99. 

Eyes, symbolize omniscience of Lamb, 
i. 141. See Cherubim. 

Ezra, Fourth Book of, xxxiii and 
passim. 


Eternal, 


Faith, in Apoc. = faithfulness, fidelity, 
as well as belief, cxvi, i. 61. 

Faithful. See Christ. 

False Prophet. See Beast, Second. 

False Teachers. See Apostles. 

Famine, woe of Third Seal, i. 166- 
168 

Fear God’s name, those who, =not 
proselytes, but Jewish or 
Gentile Christians, i. 296, 
297 (Ole 11. 125. 

Fear of God, essential part of Gospel, 
11. 13: 

Fine linen, = spiritual bodies, the 
result of righteous acts, ii. 
435 2. See Garments, Linen. 

First-born = sovereign (of the dead), i. 
14, ii. 386 2. 

‘“‘ First-fruits,” more properly rendered 
‘“ sacrifice,” ii. 5-7, 67. 

‘© Foot ”=leg, i. 259, 260. 

Fornication=unfaithfulness to Christ, 
and concessions to pagan 
customs of trade-guilds, i. 
72. 

=immorality, i. 71. 

Fourth Gospel, by same author as 1. 

2. and 3 John, xxxiv-xxxvi. 


484 


Fourth Gospel and Epistles both free 
from solecisms, XXXIV. 
common constructions, xxxiv, xxxv. 
common words and phrases, xxxv, 
XXXVI. 
parallel expressions, xxxvi. 
absence of quotations, xxxvi. 
idiomatic Greek, xxxvi. 
Fragments, Papyrus and Vellum, ii. 
447-451. 
Frogs, Zend belief in evil power of, 
ii. 47. 
Future tense used of past or continu- 
ous action, frequentative, 
CXxili, CXxiv, ll. 399 72. 
Garment of Son of Man, i. 27, 
28. 
Garments, white=spiritual bodies 
bestowed by God on faith- 
ful in resurrection life, cxv, 


exvi, i. 81-83, 98, 184-188, 


210-214. 

not = righteousness (works) of 
saints, cxv, i. 371-373, ii. 
127-128. 


Gehenna, not referred to, in Apoca- 
lypse, i. 240. 


but = Lake of Fire, ii. 139, 
140. 
meaning of term, i. 240”. See 


Punishment, Places of. 

Gematria, i. 364-368. 

Gnostic teaching at Thyatira, ‘‘ the 
deep things of Satan,” liber- 
tinism and emphasis on 
knowledge of intellectual 
mysteries, 1. 73, 74. 

God, creative activity of, i. 263. 
description of, 1/213. 
doctrine of. See 

Doctrines. 
face of, to be seen by His servants 
τι aig Kingdom, ii. 209, 


Apocalypse, 


God, Titles of, Alpha and Omega, 

{1 8] 218 ls 2, 20,) Meets. 

Created heaven... earth. 
sea . . . He who, 108, Me 
263. 

Father, 15 14}, i. 17. 

God Almighty, 16'* 19, cxlvii, 
i. 20, li. 49, 398 2. 

God of heaven, 117° 161, i. 292, 
ii. 46. 

Holy, ΟἿ, 26%, °i..0275,:,tw, 123 
(different words). 


IV. INDEX TO COMMENTARY 


God, oa of the nations, 15%, ii. 


36. 
Liveth for ever and ever, God 
who, 157, ii. 39. 

He that, 49:19 τοῦ, i. 128. 
Living God, 77, i. 204, 205. 
Lord, 15%. 

Lord. God, the, 225, ii, 211. 

Lord God Almighty, [18] 48 
11} 5°. 16% cota 
i. 20, 103, 104, 127, 295, 
ii.) 136,126, 170; “387 ee 
398 2., of. cxlvii. 

Lord, the God of the Spirits of 
the prophets, 22°, ii. 218. 

Lord of the earth, 114, i. 284. 

Master, a i. 175. 

my God, 

our Lord anid God, 41, i. 


133. 

our Lord, 117, i. 294. 

sitteth on the throne, He that, 
4 10 gl. 1. 18 616 710.15 os 
ar: 

True, 6”, i. 175. 

which is and which was, 117 165, 
1, 205, 11. 1592. 

which is, and which was, and 
which is to come, 14 48, i. 2, 
IO, 20, 103, 104, 127; not 
used of Christ, cxii; unin- 
flected, clii, i. 10; Jewish 
and heathen parallels to this 
title, i. 10. 

Gog and Magog, origin of names— 
of, ii, 188, 189; duplicate 
attack on Jerusalem by,— 
after Messianic Kingdom, ii. 
188, 189 (close parallel to, 
in 4 Ezra, ii. 190, 191); 
comprehend all faithless on 
earth, ii. 189; destroyed by 
fire from heaven, ii. 


ΙΟΙ. 

Gold tried in the fire,—a gift acquired 
from Christ—of a new heart 
or spirit, i. 97, 98. 


Grace, form of, i. 9, ii. 226; ‘‘ grace 
and peace,” i. 9. 
Grace and Works, i. 213, 214. See 


Garments, Works. 
Grammar. See Apocalypse, Gram- 
mar of. 
Greek origin of Dragon myth. See 
Dragon Myth, Origins. 
Guilds. See Trade Guilds. 


IV. INDEX TO 


Hades, =intermediate abode of un- 
righteous (or indifferent) 
souls only, cxviiz., i. 32, 
33, 150, 169, 170, ii. 140, 
195, 196, 197, 199. 
does not include Paradise, i. 32 
(souls of righteous in 
‘© Treasuries’). 
Descent of Christ into, i. 32, 33. 
inhabitants of, join in praise to 
Lamb, i. 150. 
intrusion in 68, i. 169, 170. 
=Sheol, i. 32. See Sheol. 
Harlot, the Great, Judgment of, ii. 
54 sqq- pew 
seated on Beast. See Antichrist. 
to be destroyed by Beast ire Ten 
Kings, i il. 55» 73,7 
. =Rome, ii. 62, 75 (ented on 
waters—owing to survival of 
Babylon description, ii. 62, 
63, 72); her name, ii. 65. 
drunk with blood of martyrs, 2.¢. 
Neronic persecutions, ii. 65, 


Har-Magedon, interpretation of 
phrase uncertain,— 
“mountains of Megiddo,” 
*‘city of Megiddo,” ‘‘his 
fruitful mountain,” ‘the 
desirable city” (=Jeru- 
salem) ; but possibly due to 
some lost myth, li. 50, 51. 
Scene of great world-battle, 


ii. 50. 
Heads of Beast. See Beast. 
Heart, seat of thoughts, i. 73. See 
Psychology. 
evangelization of. 
Evangelization. 
Heathen myth, i. 143. See Origins. 
Heathen nations, two universal insur- 
rections of, 
(1) at instigation of demons, Beast 
and False Prophet, 
before Messianic Kingdom, 
destroyed by Messiah, 
and Beast and False Prophet 
cast into Lake of Fire and 
kings and armies slain, ii. 
46, 47, 131, 135, 136, 139, 
140. 
(2) final, at instigation of Satan, 
after Messianic Kingdom, 


Heathen, See 


destroyed by fire from heaven, }.- 


and Satan cast into Lake of 
Fire, ii. 46, 47, 136, 188-191. 


COMMENTARY 485 
Heathen, to be ruled (or destroyed) 
with rod of iron by Messiah 
and saints, i. 74-77, 320. 
Heaven, a single, in Apocalypse, i, 
108, but see i. 304, 329. 
creatures in, meaning of, i. 150. 
door into, by which Seer enters, i. 
107. 
evil in, Satan still in, as in Job, 
etc., Eph. etc., i. 324. 
war in, i. 321, 324. 
See Altar, Vision. 
Heaven and earth, present, to vanish, 
ii, 193. 
new to come, conception of, in 
Judaism, ii. 203; Vision of, 
ii. 204. 
Heavenly armies, composed of angels 
and glorified martyrs, who 
descend with Christ, ii. 


135, 136. 

See Altar, Ark, Jerusalem, Temple, 
Throne. 

Horns, symbolize power, of Lamb, 
1.141. See Beast. 

Horses, the Four, colours of, and 
their significance, i. 161, 
162%, 

White=war: by others variously 
interpreted of triumphant 
war, Parthian Empire, 
Vologises, Rome, Messiah, 
Gospel, i. 163-164. 

Red=international strife, i. 
166. 

Black = Famine, lack of bread, but 

not of oil or wine, i. 166-168. 
Pestilence, i. 168-171. 


165, 


Pale= 


Idolaters, exclusion of, ii. 217. 

Idols, food sacrificed to, problem of, 
i. 63, 69, 70. 

Immorality, connection of, with 
demon-worship and idolatry, 
i. 255. 

Incense, added to prayers, to make 
them acceptable, i. 230, 
231. 

symbolizes prayers of saints, i. 145. 

See Censer. 

Infinitive = finite verb, cxxvii. 

Inspiration, imparted by eating, & 
268, by visions, etc. See 
Apocalypse, authors method, 
Psychic experiences. 

Intercession of angels, i. 145, 230. 

Interpolations. See Apocalypse. 


486 IV. INDEX TO 


Interpretation, Methods of, clxxxiii- 
clxxxvili 
Contemporary-Historical, clxxxiii. 
Eschatological, clxxxiv. 
Chiliastic, clxxxiv. 
Philological (earlier and later 
forms), clxxxiv. clxxxvii. 
Literary - Critical | (Redactional, 
Sources, Fragmentary Hy- 
potheses), clxxxv. 
Traditional- Historical, clxxxvi, 
Religious- Historical, clxxxvi, 
Philosophical, clxxxvi. 
Psychological, clxxxvii. 
Recapitulatory, xxiii. 
Itacisms, in Greek text, ii. 235. 


Jasper, i. 114. 

Jerusalem, the literal, called spiritually 
Sodom and Gomorrah, 
referred to in 117, Ixii, xc, i. 
279, 287, 288. 

Jerusalem, Two descriptions of—one 
Millennial (temporary), xc, i. 
54, 55, ii. 152, 153. 

one eternal, in new heaven and 
new earth, when death 
abolished, ii. 153, 157, 158. 

Millennial (“ἢ Holy Jerusalem ”’), to 
descend in Millennium, ii. 
145-150; before Final 
Judgment, at which it dis- 
appears, to be replaced by or 
transformed into New Jeru- 
salem, ii. 158, 205 ; contains 
no Temple or Ark, replaced 
by God and the Lamb as 
centre of worship, ii. 170, 
171. 

its foundations, gates, light, 
stones, ii. 161-170. 
contains river of water of life and 
tree of life, ii. 174-177. 
evil excluded from, ii. 177, 178. 
relation of, to heathen idea of 
City of God or gods, ii. 158, 
159, 168, 
to Ezekiel’s new city, ii. 159. 
to conception of Paradise, ii. 
160, τότ. 
to conception of New Jeru- 
salem, ii. 161. 

Eterna! (New Jerusalem), Vew, as 
opposed to Millennial, ii. 
157-158; many features of, in 
traditional text properly refer 
to Millennial, il. 144-148. 


COMMENTARY 


Jesus, use of pee name, cxi. 
Jew, a oo of honour in Apocalypse, 


- 57: 
Jews, Christans are the true, i. 57, 
88. 


oppose Christianity, i. 56-58. 
repentance or conversion to Chris- 
tianity of, expected, i. 88, 
291, 292. ; 
Christian Apocalypse in 
gospels, influences concep- 
tion of Second Coming in 1’, 
Lt BQ. + See Apocalypse, 
Little. 
Jewish and Christian Churches com- 
bined in description of Holy 
Jerusalem, ii. 163. 
a name applied to a false 
teacher at Thyatira, a 
prophetess, who counten- 
anced immorality as well as 
attendance at heathen guild 
feasts, i. 70, 71. 
Johannine Epistles. See Fourth 
Gospel, John the Elder. 
Johannine writings, authorship of, 


Jewish 


Jezebel, 


linguistic evidence, xxix— 
xxxvii; other evidence, 
XXxviii-l. 


John, Gospel of. See Fourth Gospel. 

John the Apostle, tradition of his 
residence at Ephesus not 
earlier than 180 A.D., xlv; 
martyred before 70 A.D., 
xlvi-l. See Apocalypse, 
author of. 

John the Elder (Presbyter), author 
of, 2. 3 John and also 1 
John and Fourth Gospel, 
XXXViii, xlii, xliii. 

wrongly stated to be author of 
Apocalypse in tradition and 
to-day, xli, xlii. 

John the Seer, a prophet, xxxix, xliii ; 
call of as, i. 2; a Jewish 
Christian, probably a native 
of Galilee, xxi, xliv ; prob- 
ably settled at Ephesus, Xxi 5 
a ‘* brother” of the churches 
of Asia, xxxix, xlili, xliv; had 
authority over churches of 
Province of Asia, xxii; his 
style unique, strange Greek 
grammar, xxi, xliv, cxvii- 
clix ; familiar with Hebrew 
ἜΣ δ Septuagint, and 8 
Theodotionic type of Ver- 





IV. INDEX TO 


sion, xxi, etc.; his use of 
Jewish and Christian sources, 
xxii; hisdeath about 95 A.D., 
ii. 147-152; his work re- 
vised by unintelligent dis- 
ciple, who interpolates some 
22 verses and causes dis- 
arrangement of text, xxii, 
xxiii, 1-lv, etc, 

John the Seer, author of Apocalypse, 
xxi, xxxix; distinct from 
author of Gospel and 
Epistles. See Apocalypse, 
author of. 

Jubilees, Book of, xxxiii, 

Judgment, Christ’s Second Coming to, 
i, 17-19. 

His present judgment, ii. 393 7. 

of living on earth committed to 
Christ —from Seven Seals 
to destruction of Gog and 
Magog, cxvi, ii. 192. 

final, by the Father alone, cxii ; 
of all risen from the dead 
(martyrs exempt, also those 
who eat of Tree of Life 
during Millennium), cxvi, 
cxvii, ii. 192-194. See 
Abyss, Hades. 

Judgments, First, Second, and Third 

series of, xxvi—xxviii. 

preceded by proclamations or an- 
thems of praise, i. 293 ; cf. i. 
222. 


Key of David, Messianic significance 
of, authority to admit to or 
exclude from New Jerusa- 

. lem, i. 86 

Keys of death and Hades, meaning 
of — power to raise from 
dead, to free from Hades, 


1, 32, 33. 
Kingdom, and kingship of all the 
faithful, i. 16, 17. 
Millennial passes over into Eternal, 
no clear distinction, i. 294, 


295. 
Kings (kingdom) and priests, i. 16. ° 
Kings from the East. See Parthian 
Kings. 
Kings of the earth, 11. 138, 140. 


Lacunae. See Apocalypse, TZext 


of. 
Lake of fire. See Punishment. 


COMMENTARY 487 
Lamb, significance of symbol, self- 
sacrifice and self-surrender 
of Messiah suffering and 
triumphant—combination of 
Jewish and Christian con- 
ceptions, cxii-cxiv, i. 134, 
135, 140-142, 152, 153. 
blood of. See Blood. 
marriage of. See Marriage. 
shares God’s throne, ii. 209. 
titles of, ii. 74, 75. 
vision of, on Mount Zion, 
144,000, ii. 4, 5. 
with seven horns—Christian trans- 
formation of Jewish idea, 
cxiii, ii. 452. 
with two horns—Jewish conception 
(in source), ii. 452. 
wrath of, i. 182, 183. 
Laodicea, a banking, textile, and 
medical centre, i. 93. 
St. Paul’s Epistle to, probably 
connected with John’s 
Letter, i. 94, 95. 
lukewarmness and self-complacency 
of, i. 95, 96. 

Letter to, originally a distinct 

epistle, i. 46, 47. 

Letters to Seven Churches, endings 

to, a later addition, and 
most of titles also, i. 44-46; 
originally seven distinct 
letters, i. 46; Ignatian 
epistles substantiate details 
in, 1. 46. 

Life, Book of, i. 84, etc. See Book. 
Crown of, i. 58, 59. See Crown. 
Spirit of, i. 290. 

Tree of, i. 54, 55, etc. See Tree. 
Water of, i. 55, etc. See Water. 
Life of Christ, eternal, i, 31, 32. 
Light, God the Light of Holy Jeru- 
salem, li. 210, 211. 
‘* Like,” apocalyptic use of phrase in 
vision imagery and titles, 
: 1. 27, 35-37. 
Linen, Fine, not righteousacts(works) 
but character, ii. 115 2., 127, 
128, 435. See Garments. 
Living Creatures. See Cherubim. 
Locusts, plague of demonic, under 
King Abaddon, i. 242-247. 
origin of conception of, and con- 
nection of with winds, i. 
248-250. 
originally referred to, in 
passage after 167°, 11, 45. 


with 


lost 


488 Iv. INDEX TO 


Loosing, from sin, i. 15, 16. See 
Redemption. 

Lord’s Day=Sunday (as being Day 
of Resurrection), not=Day 
of Judgment, i, 22, 23; why 
celebrated weel:ly, i. 23. 

Love, two varieties of, emotional and 
reasoning, i. 99. 

Luminaries, heavenly, unfailing order 
of, i. 180, 181. 


Magic power, of Name, i. 66, 67; 
of book, i. 143; of oath, i. 
143 7. 

Manna, the hidden, a blessing of the 
future kingdom = spiritual 
gifts from Christ to Church 
Triumphant, i. 65, 66 ;=(in 
some degree) Water of 
Life, i. 66. 

Manuscripts, Greek, of Apocalypse, 
11. 227-232. 

Maranatha, ii. 226. 

Marcion. See Apocalypse, Czrcula- 
tion of. 3 

Mark of Beast, i. 360, 364; on right 
hand and brow—a travesty 
of Jewish practice, i. 343, 
362, 363; nature of, vari- 
ously interpreted, i. 363 22. 

Mark, Gospel of, not used in Apoca- 
lypse, Ixvi. 

Marriage. Messianic significance of 
term, ii. 126, 127, 129, 130; 
time when Bride ready, 
when number of saints com- 
plete, ii. 129. See Bride, 
Celibacy, Supper. 

Martyr, first technical use of word, i. 
62, =one faithful to death in 
his witness, i. 62. 

Martyrdom, inevitable for faithful, i. 
44, 334; universal of Chris- 
tian Church, ii. 113, 456. 

reasons for—Word of God, testi- 
mony of Jesus, i. 174. 

regarded as a heavenly sacrifice, 
with atoning power, i. 173 2., 


174. 
=Woe of Fifth Seal, i. 171-174 
(Neronic persecution). 
blessedness of, i. 334, 369-373. 
Martyrdom, early, of John the 
Apostle, xxxvii, xlv-l. 
Martyrs, cry of, for vengeance, i. 
174-176. 
great multitude of, i, 202. 


COMMENTARY 


Martyrs, martyred for refusal to wor- 
ship Emperor, ii. 183. 
number of, not yet fulfilled, i. 177- 


179. 
reward of,—alone share in First 
Resurrection, and exempt 
from Final Judgment, 1]. 
180, 184, 185, 186. 
share Christ’s throne, i. IOI, 102 ; 
and reign with Him a 
thousand years, ii. 182-184. 
receive white robes, i. 213, 214; 
and Water of Life, i, 216, 
217; render unceasing 
spiritual service and enjoy 
presence of Shekinah, i. 215. 
Martyrs, souls of, regarded as a 
sacrifice, i..173, 174, 179. 
See ““ First-fruits.” 
rest in peace, i. 177, 369. 
to destroy (‘‘rule”) heathen 
powers, ii. 135. 
to evangelize World in Millennial 
Reign, liv, ii. 148, 172, 186. 
Meal, common, a proof of confidence 
and affection, i. IOI. 
Measuring, with view to rebuild and 
restore, to destroy or to pre- 
serve physically, i. 274-278. 
reinterpreted of preservation from 
spiritual dangers, xc, i. 
275 2., 276, 278. See Seal- 
ing. 
Mediation, angelic, i, 226, etc. See 


Angels. 

Messiah, attacked by foes, ii. 190, 191; 
in Judgment as Word of 
God, ii. 131; with garment 
dipped in blood of enemies, 
ii, 133 ; with names Faithful 
and True, King of kings and 
Lord of lords, and a hidden 
name, ii. 131-133; mani- 
festation of, i. 206 2.3 
passive réle of, in chap. xii., 
i. 308, 320, 321. 

Messianic Kingdom, temporary, and 
related conceptions, ii. 184, 


187, 456, 457. See Mill- 
ennium. 
Woes, i. 153, 157-161. See Seals. 


Michael, guardian angel of Israel, 
of righteous in Israel, 
of righteous in all nations, i, 
a 
to repel demonic assault on Israel, 
in last days, i. 198, 323. 


ei ie ὩΣ 


IV. INDEX TO 


Michael, as leader of heavenly hosts, 
1. 323. 

ἜΣ νος : late and attenuated 
form of old Jewish expecta- 
tion of eternal Messianic 
Kingdom on earth, ii. 142, 
184; for a thousand years in 
Apocalypse first, i. 143, 
184. 

Martyrs rise in First Resurrection 
and reign with Christ a 
thousand years (20*®) in 
Holy Jerusalem, ii. 144-154. 
Origin of this conception 
which forms an alien element 
in Ni, τι 456= 457. 
During millennium the 
wicked are outside the city, 
the martyrs evangelize the 
world,the nations of the earth 

our in, and the Tree of Life 
is available for the healing 
of the nations, ii. 146-148. 
At close unrepentant nations 
rebel and are destroyed. 
Then follows Final Judg- 


ment, ii. 186-187. See 
Evangelization, Jerusalem, 
Martyrs. 


Miracles, Satanic, i. 359. 
Morning Star, a reward for faithful, i. 
77. See Christ, Titles of. 
Moses, Song of, already incorporated 
in Temple Service, ii. 36. 
in text, an intrusion before Song 
of Lamb, ii. 34, 35. 
Mountains and islands to disappear 
before New Age, ii. 52, 53. 
Mourning—corrupt for ““ destruc- 
tion,” il. 431 7. 
Multitude, Great, vision of, proleptic, 
1. 199, 201, 203, 209. 
originally=entire body of blessed 
in heaven after Final Judg- 
ment, i. 201, 202. 
in present context = martyrs of last 
tribulation serving God in 
heaven before Millennial 
Kingdom, i. 201, 202. 
Music, ii. 109, 110. See Singer. 
Mystery=‘‘name to be interpreted 
symbolically,” ii. 65. 
=secret meaning, i. 34. 
of God=whole purpose of God in 
history; otherwise  inter- 
preted of casting down of 
Satan or birth of Messiah ; 


COMMENTARY 489 


but cf. related uses of phrase 
=God’s secret purpose of 
inclusion of Gentiles, or 
again the Azdden working of 
evil, i. 265, 266, 266. 

Mythology—colouring eschatology, i. 
253, 300, 311-324, 358, ete. 
See Origins. 


Nakedness, of soul, =loss of spiritual 
body, i. 97, 98, 188. See 
Garments. 

Name, inscribing of, on pillar of 
temple, on forehead of 
victor, i. ΟἹ, 92. 

significance of, =personality, ii. 
QI 72. 
hidden, magic powers of, ii. 132, 
133. See Messiah. 
new, =not new character, i. 67%., 
but (secret) name of God or 
Christ ἀξ σι 

Names of blasphemy, =divine titles 
of Emperors, ¢.g. Augustus, 
1. 347, 3487. 

Nature, praise of, conceived as offered 
by Elders, not Cherubim, i. 
126, 127. 

Nero—the only satisfactory solution 
of number 666 or 616, i. 

, 367. 
vedivivus, xCv-xcvil. See Anti- 
christ, Apocalypse, Date of. 

Neronic myth—stages of its develop- 
ment, ii. 80 sqq. 

New, special significance of the word, 
i. 92, 146, ii. 204. 

New Creation, ii. 200, 201, 203, 204. 
See Creation. 

Heaven and Earth, ii. 203, 204. 
Jerusalem. See Jerusalem. 

New Testament, Ixv, Ixvi, Ixxxiii- 
Ixxxvi. See Apocalypse, 
Materials used in. 

Nicolaitans, not followers of Nicolaus 
of Antioch, but Balaamites 


ee ee Te Bes ge See 
Balaamites, 

Night, and darkness, to be abolished, 
li, 210. 


Nimbus, i. 115. See Crown. 
Number, idea of fixed, of martyrs, to 
be completed, i. 177-179. 
of name of Beast, i. 334, 364- 
368. 
—values of names, or isopsephisms, 
i, 365 7., 366, 


490 Iv. INDEX TO 


Numerals, prepositive and _ post- 
positive use of, clix, i. 224 ”. 


Oath, method of swearing, i. 262, 
263; by God of Creation, i. 
6 


263. 

Old Testament, use of, Ixv—lxxxii. 
See Apocalypse, Materials 
used in. 

Olive Trees, Two (of Zechariah)— 
identified with the Two 
Candlesticks and Two Wit- 
nesses, i. 282, 283. 

Ophannim. See Cherubim. 

Order of Words, clvi-clix. See 

Apocalypse, Grammar of. 

so-called text, clxxvi- 
clxxvii. 

Origins and Parallels suggested, 

Babylonian, i. 11, 12, 30, 32, 115, 
118, 122, 123, 130, 163%., 
164, 198 2., 283 #., 308, 311, 
313, 315-319, 358, 365 2, 
li. 63, 75, 159 %., 205. 

Egyptian, i. 91, 144, 198 7., 313, 
316 ”., 318 2., 325, il. 75, 
167, 205, 221 #. 

Greek, i. 10, 115, 198 #., 239 ., 
254, 308, 312, 324, 325, 11. 
220. 

Persian, Zend, Mandaean, etc., i. 10, 
II, 30, 33; 83, 156-159 Ney 
184, 247, 250%., 282., 
307, 308, 311, 319, 324, 
371, 1. 47, 53, 75» 139, 142. 

Various, i. 123, 181 7., 244, 245, 
289 7., ii. 9, 51, 133, 138, 
158, 159, 167, 168. See 
also clxxxvi. 

Orphic Logion. See Beginning. 

Overcoming, special meaning of, i. 
45, 53, 54. See ‘‘ Victor.” 

used of martyrs (only ἢ), i. 54. 


Origen’s 


Palm branches, symbol of victory, i. 
211. 
Papias-traditions, xl-xliii, xlvi. 
Apocalypse, author of. 
Papyrus fragments. See Fragments. 
Paradise, not included in Hades, i. 
32. 
equivalent to Heavenly Jerusalem, 
i. 55. See Jerusalem. 
not identified with third heaven, i. 


See 


55: 
or with abode of blessed departed, 
i. 55. 


COMMENTARY 


Paradise, various views concerning, 
earthly and heavenly, ii. 
160. 
abode of righteous after this life, or 
reserved till after Judgment, 
ii. 160-161. 
Parthian Empire, victory of, over 
Rome. See Vologases. 
kings, in readiness to 
invade, at Euphrates, i. 250. 
instruments of God’s wrath 
against Rome, ii. 87 ”. 
to join Nero vedzvivus in attack 
on Rome, ii. 46, 47, 55, 71- 


Parthian 


74- 
to be destroyed by Messiah, i. 
133, 135. 
destruction of, omitted, ii. 114, 
116, 117, 131, 4367. 
Past tense, = prophetic future, ii. 
; 414%. 
Patmos, John in, xxxix, i. 21, 22. 
‘*People” and ‘‘ peoples,” ii. 207, 


377 2. 
Perfect tense in Greek, how to be 
rendered, cxxv-cxxvi, ii. 
414%. 
Pergamum, first centre of Caesar 
Worship (throne of Satan), 
i. 60, 61. 
description of, i. 60, 61. 
Persecution, limited degree of, in 
Seven Churches, i. 44, 44 7. 
world-wide, only once referred to 
in letters to Seven Churches, 
i. 44, 89. See Martyrdom. 
economic, i. 334, 363, cf. ii. 86, 87. 
Pestilence, woe of Fourth Seal, i. 
169-171. 
Philadelphia, description of, i. 84, 85. 
Jewish opposition at, i. 88, 
Pillar. See Temple of God. 
Plagues. See Bowls. 
Praise, in heaven, i. 125-128. See 
Doxologies. 
anthems of, at crises in coming of 
Kingdom, i. 293, 294. 
Prayers, of souls under altar, for ven- 
geance, become an instru- 
ment of divine wrath, i. 
174-176, 178, ii. 403 7. 
of Saints, presented by 
angelic mediators—not 
Elders (? by archangels as in 
Judaism), i. 145, 146, 226; 
symbolized by incense, i. 
145, and censed, i, 230, 


Prayers 


IV. INDEX TO 


Predestination, of Lamb’s sacrifice, i. 
354, 355: 

of saints in Book of Life, but not 
necessarily implied by that 
Book, οχν, i. 354, 355. 

Present tense=future, ii. 4147. 
=imperfect, ii. 417 2. 
ae of all the faithful, i. 16, 
and kin Dua of martyrs, ii. 186. 
pt king imperial =Second Beast. 
See Beasts. 
work miracles, i. 359; making 
images speak, 361. 

insist on worship of First Beast 
(Emperor) on penalty of 
death, i. 360, 361. Cf. xcv. 

Proleptic passages, xxv, i. 203, 209, 
256, 269-270, ii. 1. 
Prologue. See Apocalypse, Flan of. 

Prophecy, a limited gift, i. 17. 

Prophets, Christian, ii. 112, 113;= 
God’s servants, i. 6, 266. 
See Seer. 

spirits of, ii. 218. See Spirits. 

Pseudepigrapha, lxv, Ixxxii—lxxxiii. 
See Apocalypse, Materials 
used in. 

Pseudonymous apocalypses, not so 
Apocalypse of John, xxxviii. 

Psychic experiences, i. Dreams— 
varying value set on, civ, 
ον. 

ii, Visions, in sleep, in trance, with 
spiritual or bodily transla- 
tion, waking visions, cv, 
1065, 107, 110, 111, 1]. 63; 
conventional use of “1 saw,” 
cix. 

value of, in Ethnic religions and in 
that of Israel, cv, cvi. 


literal descriptions of, hardly 
possible, hence use of sym- 
bolism, cvi, ὄν. Cf. 
“6 Like.” 


Psychology, Jewish, i. 73, ii. 73. 
Punishment, agents of — angels of 
punishment, i. 250, 251 72. 
See Angels. 
nature of, by fire and brimstone, 
in view of angels (parallels, 
Jewish and Christian), un- 
ceasing, ii. 17, 18. 
places of, preliminary, ii. 141, 142 ; 
and final, Lake of Fire, i. 
239, 240, li. 139, 200. 
Abyss, i. 239-242. See Abyss. 


COMMENTARY 491 


Punishment, places of, Gehenna, 
i. 240, 240. (replaced in 
Apocalypse by Lake of Fire, 
242). 

Sheol, i. 240 7., ii. 197. 
Lake of Fire. See above. 
(various, in 1 Enoch, i. 241), 

Purchase. See Redemption. 


Quotations, abundant in Apocalypse, 
rare in Fourth Gospel, xxxvi. 


Reader, office of, in public worship, 


i. 7, 8. 

Reaping—symbol of Judgment in 
interpolation, ii. 19, 24. 
See Vintaging. 


Reason, part played by, in Apoca- 
lyptic, cvii, cviii. 
Recapitulation. See Interpretation. 
Redemption, by blood of Christ (as 
price), cxiv, i. 16. 
idea Acari 1: 10. 147 11: τῆς 


a loosing from sin, i. 15. 
a withdrawal from earth, ii. 7, 8. 
a washing, i. 213, 214. 
with view to kingdom and priest- 
hood, i. 16, 148. 
Reign of Antichrist, "34 years, i. 279, 
280, 289 71 
Reign of saints, not limited to Millen- 
nial Kingdom, i. 102. See 
Kingdom. 
Reinterpretation of older prophecy, i. 


273. 
Remnant, not referred to in 1217, i, 
332%. 
Repentance, of Jews expected, i. 88, 
291, 292. 
two witnesses to preach, i. 282. 
Repentance still possible, ii. 212, 215. 
time for, passed, and finality 
attained at End, ii. 212, 
221,222, 
Reproof and chastisement, the out- 
come of love, i. 99, 100. 
Resurrection, in literal not spiritual 
sense, li. 184, 185. 
First, of martyrs only, as a reward 
for martyrdom, and to re- 


evangelize world during 
Millennium, cxvi, ii. 184, 
185, 456, 457. 


Second, for righteous (not martyred) 
and wicked, of righteous 
souls from ‘‘ treasuries” or 


492 


*€ chambers,” of wicked souls 
from death and Hades, cxvi, 
ii. 194-198; the righteous 
are thereupon clothed, the 
wicked remain disembodied, 
Cxvi. 

Resurrection, bodily, not in Apoca- 
lypse, ii. 193, 195; nor in 
New Testament, ii. 195, 
196 #., but general in Juda- 
ism, li. 195 72. 

Resurrection body, a body of light, i. 
8 


3: 
Sie by White Garments, i. 


not given to wicked. See Disem- 

bodied Souls. 
Revelation, modes of, trance, i. 22; 
hearing, i. 23 ; seeing, i. 25, 


a1, 
N.B. use of Slike,” i. 27. See 
Psychic Experiences. 
Reward of Saints, includes spiritual 
bodies. See Martyrs. 
Riders, a four, interpretations of, i. 
—157. 
River of Water of Life, origin of con- 
ception, ii. 175. 

—no spiritual efficacy connoted in 
Judaism, but in Apocalypse 
shares powers of fountains of 
waters of life, ii. 175. 

White, i. 184. See Gar- 
ment. 
Roman Empire, represented by First 
Beast of chap. xiii., 1. 339- 
351- 
its power derived from the Dragon, 
ih ke See Antichrist, 
Beast, Harlot. 
Rome, Doom of, lament of merchants 
over, rejoicing of apostles 
and prophets over, li. 87, 
8 


Robe, 


Account of, derived from Hebrew 
source in Greek translation, 
ii. 91; written under Ves- 
pasian, ii. 93; from same 
gource as 1710-2 8.7, 1H, 6-10, 
ii. 94. See Harlot. 


Sacrificial death of Martyrs, i. 173- 
174, 231. 

Salvation = victory, deliverance, i. 
211. 


Sardis, description of, i. 77, 78. 
Sardius stone, i. I14. 


IV. INDEX TO COMMENTARY 


Satan, originally accuser of men, 
becomes largely independent 
of God, and the enemy as 
well as accuser of man, i. 325, 
326, 327. 

gradually identified with Serpent. 
See Devil, Dragon. 
loosed and joined by Gog and Ma- 
gog, li. 187, 188; beleaguers 
Holy City, ii. 189-191 ; 3 is 
cast into Lake of Fire, ii. 
191. See Heathen Nations. 
Scorpions, i. 242. 
Sea, first Beast comes up from, i. 


344. 

heavenly, of glass, origin of idea, i. 
117, 118; mingled with fire 
(of judgment?), ii. 33; 
relation of, to Red Sea, ii. 


34. 
resurrection from, due to deliber- 
ate change of text in 20%; 


where for ‘‘sea” read 
‘“treasuries,” lv, ii. 194- 
198. 


otherwise only wicked souls rise 
in General Resurrection, ii. 


442 2. 
to be abolished, influence of Baby- 


lonian myth of water- 
monster, opponent of gods, 
ii. 204, 205. 


Seafolk, dirge of, ii. 105-107. 
Seal, wrongly interpreted of Baptism, 


i. 197. 
Seal, Seventh, i. 223. 
Sealed, proleptic vision of the 


144,000, identical with the 
same number triumphant on 
Mount Zion in chap. xiv., i. 
199, 201, ii. 5, 6. 
in original context =all the faith- 
ful, but in present context = 
the great multitude of 
martyrs, before Millennial 
Kingdom, i. 201, 202. 
Sealing of faithful, a vision of, xxv. 
meaning of, in original tradition= 
preservation from physical 
evil and death, i. 194, 195. 
in Apocalypse a security, not 
against spiritual apostasy, 
but against demonic trials, 
Ixxxv 7., i. 89, 90, 195, 196, 
205, 206, 206. 
=outward manifestation of char- 
acter, i. 206, 206 #. 


IV. INDEX TO 


Sealing, interpreted of Baptism, and 


of Sign of Cross, i. 197, 
198. 
meaning of practice in ethnic 


religions, i. 198 2. 
the Seven, significance of, 
ree ys 
the First Six, preliminary signs of 
End, i. 153-183. 

relation of, to Messianic woes in 
Gospels, i. 157-161; but 
unlike those in Gospels, do 
not usher in End, 1547. 

Ist four=social cataclysms, war, 
international strife, famine 
and pestilence ; 5th, persecu- 
tion ; 6th, cosmic cataclysms, 
i. 158. 

varying interpretations of—Con- 
temporary- -Historical, etc., 
i, 155-160. 

Seer. See John, Psychic Experiences. 

Semitic original of chap. xii., i. 303- 
305 ; chap. xili., i. 334-338; 
chap. XVil., ii. 61-62 ; chap. 
XVlil., ii. QT. 

Seraphim, 1. 125, 126. See Cheru- 
bim. 

Serpent. See Dragon. 

Servants le God= martyrs, ii. 


Seals, 


124, 


125. 
= prophets, i. 6, 266. 

Service, spiritual, ‘but not priestly, of 
martyrs, i, 214, 215. 

Seven, a sacred number to John, 
1xxx1K:72)),10210;, 95.25. 

Seven Candlesticks = Seven Churches, 
1. 2, 35, 37. see Gandle- 
stick. 

Churches, reason for choice of par- 

ticular churches unknown, 
i. 8; probably because on 
great circular road, and so 
convenient postal centres, 


i. 24, 25. 
identified with Seven Candle- 
sticks, i. 35, 37. : 
typical in circumstances of 
Church as whole, i. 37. 
Letters to, written earlier than 
main part of work, i. 37; as 
survival expected to Second 
Advent and no reference 
(except 3!°) to world-wide 
persecution, i. 43, 44. 
See Heads. 
See Horns. 


Heads. 
Horns. 


COMMENTARY 493 

Seven Lamps of Fire=Seven spirits, 
DET 

related originally to seven planets, 
117: 


Letters, originally addressed to 
Seven Churches of Asia 
under Vespasian, Ixxxix ; in 
final form of work addressed 
to all churches of Christen- 
dom, Ixxxix 7., xc 722. 


Plagues. See Bowls. 
Seals. See Seals. 
Spirits, represented by Seven 


Lamps, i. 117; and Seven 
Eyes, i. 141-142. 
interpolated in 14, i. 9. 
wrongly interpreted of Holy 
Spirit’s sevenfold energies, 
itl. 
=Seven Archangels, i. 11-13, 
or seven angelic beings pos- 
sibly related to angels of 
Seven Churches, i. 12, 13. 
Stars, relation of, to Seven Spirits, 
1. 82, 14. 
to angels or heavenly ideals of 
Seven Churches, i. 2, 12, 
13, 30, 34, 35. See Stars. 
Trumpets. See Trumpet blasts. 
Shekinah, to abide upon martyrs, i. 
215, ii. 406 22. 

a periphrasis for Divine name, face, 
glory, hard to render in 
English, ii. 205-207, 444 7. 

Sheol, nature of, i. 32 2., 240 %., ii. 
195 2, 197. See Hades, 
Punishment. 

Shipmaster, ii. 105. 

Sign=a heavenly marvel, i. 314. 

=a miracle wrought by Antichrist, 
i. 314. 

of cross, i. 197. 

of Son of Man, relation of, to seal, 
Ixxi. 

Silence, in heaven—for prayers of 
saints to be heard, i. 218, 


223, 224. 

Sin, loosing from, i. 15, 16. See 
Redemption. 

Singer, meaning of term, ii. 109, 
110. 


Slave trade, ii. 104, 105. 

Smyrna, description of, Christians’ 
poverty there, and Jews’ 
bitter hostility, i. 56, 57. 

Solecisms. See Apocalypse, Gram- 
mar of. 


494 IV. INDEX TO 


Son of Man, apparently equal or 
inferior to angel in interpo- 
lation, 14)5-17, liii, Lvi. 
combines attributes of Ancient of 
Days and of Son of Man 
(Dan 7) and of nameless 
angel (Dan 10), i. 2, 28, 29. 
** one /zke to a son of man,” a Mes- 
sianic designation of one not 
human but superhuman, i. 
27, ii. 19. 
judgment by, proleptically described 
in Vintaging of Earth, ii. 
423, 4247. 
judgment by, on heathen nations, 
ii. 18-26. 
title, origin of, in Danzel, 1 Enoch, 
the Gospels, 4 Ezra, ii. 19, 
20. 
titles of, i. 2, 31, etc. See Christ. 
vision of, i. 2, 27-31. 
See Messiah. 
Song, New, i. 146. 
Song of Lamb, ii. 34-36. See Moses, 
Song of. 
Sorcery, a charge against Rome, ii. 
112: 
Souls, of wicked, disembodied, ii. 
193,194. See Disembodied. 
‘*treasuries”” or chambers of 
(for righteous). See 
Treasuries. 
under altar, of martyrs, because 
already sacrificed thereon, i. 
172, 173, 229, 230. 
a heavenly sacrifice, with 
atoning power, i. 173, 174, 
173%. 

Sources, Ixii-Ixv. See Apocalypse, 
Materials used in. 
Speculum=M, reprinted from Mai, 

contains same text as gig., 
1. 452-455. 
Spirit, use of word in Apocalypse. 

=life, ii. 179. Cf. i. 290. 

= personalized beings, men, angels, 
demons, ii. 179. 

=Spirit of Christ, virtually= 
Christ, ii. 179; cf. i. 53. 

giver of prophecy, i. 53. 

Holy, not represented by the Seven 
Spirits of 14, i. 11. 

of prophecy,? marginal — gloss, 
meaning uncertain, ii. 130, 


131. 
to fall into or find oneself in=to 
fall into trance, i. 21, 


COMMENTARY 


Spirits, of the prophets, meaning of 
phrase uncertain, hardly= 
various angels sent to instruct 
them, rather= prophets’ own 
spirits, ii. 218. 

unclean, muster nations 
against Christ, ii. 427 2, 
Spiritual body—given to martyrs at 


three 


death, i. 176, 184-188,= 
white robes of glory, i. 
185. 


5 
St. Paul’s teaching as to, i. 185, 
186. 


in a sense present possession of 
faithful, liable to defilement, 
capable of being cleansed, i. 
187, 188. 

Star ; symbolizes angel, i. 13, 239. 

Star that fell from heaven and em- 
bittered waters, i. 235, 236. 

that fell from heaven and received 
key of abyss, i. 238, 239. 

Star-deities, relation of, to Arch- 

angels, i. II, 12, 13. 
to Twenty-four Elders, i. 130, 
131. See Morning Star. 

Stars, =heavenly ideals, i. 2, 34, 35; 
relation of, to angels, i. 12, 
13. 

Stars drawn to earth by Dragon= 
Satan’s angels, i. 319, 320. 

State, conflicting claims of Chris- 
tianity and of, xcv, ciii, i. 44. 

‘*Stone,” in 15°; corrupt for ‘‘ Linen,” 
ii. 38, 39. 

Stone, White, 1. signifying acquittal. 

admitting to free entertain- 

ment, 

. precious stones that fell with 

Manna, 

. precious stones on high priest’s 

breastplate, 

. a mark of felicity, 

. an amulet, 

. refers to martyr himself, and 

transcendent powers given 
to him, i. 66, 67. 

Stones, precious, in walls of Holy 
Jerusalem, ii. 164-170; 
connected with Zodiacal 
signs, ii. 167, 168. 

Summary of work, xxv—xxviii. 

Sun and moon. See Luminaries. 

Sun-goddess. See Woman with 
Child. 

Supper or common meal, a symbol of 
life to come in its perfect 


» 


SI σαι τῶν Ww 


IV. INDEX TO COMMENTARY 


fellowship with God and 
Messiah, i. IOI. See 
Marriage. 
Sword, of mouth, symbol of judicial 
authority, i. 30, 65. 
instrument of war, ii. 136. 
symbolizes civil and international 
strife, i. 165, ii. 402 2. 
Symbolism, use of, cvi-cvii. 
Psychic Experiences. 
Symbols in Greek Text, ii. 235. 
Synagogue, use of word abandoned 
by Christians, i. 57, 58. 


See 


Tabernacle. See Shekinah ;—of Tes- 
timony. See Temple. 

Temple of God in 3=God Himself, 
faithful to be pillars therein, 


1. 90, 91; 
in 11! originally, literal temple, 
but in present context= 
spiritual temple composed 
of all the faithful, i. 274, 
276; while ‘‘ outer court ” 
= body of unbelievers, given 
over to spiritual assaults of 
Antichrist, etc., i. 274, 278. 
See Measure. 
of Tabernacle of Testimony, obvi- 
ously corrupt, explanation 
unsatisfactory, li. 37, 38. 
in heaven, altar and ark in (and 
throne ?), i. 111, 112; for a 
time inaccessible (to prayer) 
till Seven Bowls emptied, ii. 
39, 40. 
no, in Holy Jerusalem, as God the 
Temple thereof, ii. 170. 
Temptation=trial or testing by per- 
secution, i. 58, 90. 
=demonic attack on unbelievers, i. 
58, 90. 
Ten days=short period, of tribula- 
tion, i. 44 2., 58. 
Tenses, Greek, how to be rendered, 
Cxxili-Cxxvi. 
Testaments of Twelve Patriarchs, 
related to Book of Jubilees, 
xxxiii. 
Testimony of Jesus=testimony borne 
by Jesus, i. 174. 
of Jesus Christ=truth witnessed 
to by Christ, i. 1, 6, 7. 
= witness of John to Christ, i. 21. 
Testimony of Jesus Christ, witness to 
Jesus=spirit of prophecy, ii. 
130. 


Fe - 


495 


Text, Greek, of Apocalypse—Manu- 
scripts of, 11. 227—232 ; their 
critical value,  clx-clxvi, 
clxxi—clxxvi. 

Abbreviations and Symbols in, 
ii. 235. 

Itacisms in, ii. 235. 

Versions of, ii. 234; their 
critical value, clxvi—clxxi, 

Thanksgiving in chap. xix. by Angels 
first, then Elders and Cheru- 
bim, and, after that, great 
multitude of martyrs, ii. 
117. TLS, 120; 

Theodotion’s version, based on earlier 
version of similar type, 
Ixvii #., Ixviii-lxxxii and 
notes. 

Three and a half years. See Reign. 

Throne, God’s, Lamb to share (cf. 
Son of Man in z Enoch), ii. 
175, 176, 209. 

Christ’s martyrs to share, in Mil- 
lennial Kingdom, i. 101, 
102, 129, ii. 153; and for 
ever, li. 153, 211. 
of God, in heaven, references to in 
other literature, i. 111. 
position of, ? in Temple, i. 112. 
Great White, of Final Judgment, 
li. IQI, 192. 
scenery of, rainbow, etc.,i. 114, 1153 
lightnings and thunders, 11], 
116, 117; Seven Lamps of 
fire, 117; Twenty-four Elders, 
115, 116; Four Cherubim, i. 
118, 119 (in Danzel, etc., also 
fiery streams under, i. 120). 
voice from, not of God, but of 
Elder or Cherub, ii. 124. 

Thunder and lightning, clix, i. 116. 

Thunders, Seven, revelation of, to be 
sealed and not written, i. 
261, 262. 

Thyatira, a city notable for trade and 
craft guilds, i. 68. 

compromise with heathenism at, i. 
69, 70, 72. 

Time no longer,=delay no longer 
(107), i. 263, 264 71. 

Time, times and half a time, origin 
of phrase, i. 330. 

Titles of Christ, connection of, with 
messages to individual 
churches, i. 25-27, not 
always clear, i. 45, 46, 48. 


496 IV. INDEX TO 


Trade-guilds, importance of, at 
Thyatira, i. 68-70; their 
common meals and the 


roblem of food sacrificed to 
idols, i. 69, 70, 72. 
Traditional material,cviii. See Origins. 


Trance. See Spirit. 
Translation of Spirit, and of body, i. 
110, I11. See Heaven, 


Psychic Experiences, Vision. 
**Treasuries” in 20! deliberately 
altered to ‘‘sea,” ii. 194-199; 
souls of righteous guarded 
and resting in, lv, cxvi, ii. 
196, 197. 
Tree of Life, symbol of immortality, 
i. 54, 55. 
in Paradise, 2.6. in Holy Jerusalem, 
1. 54; 55. 
personal victory over evil alone en- 
titles to, i. 54; not so with 
Water of Life, which is free, 
i. 55. See Water of Life. 
in Millennial Kingdom, ii. 146. 
description of, in 22? based on 
Ezekiel, ii. 176, 177. 
Tribes, Twelve, order of, in list, i. 
193, 194, 206-209. See Dan. 
Tribulation, necessarily preceding 
Millennial Kingdom, i. 21, 


90, ͵ 
to affect only faithless and heathen, 


i. 90. 
the Great, of martyrs, chiefly 
manifested in Satanic 
activity on earth, only secon- 
darily in social and cosmic 
evils, i. 213. 
See Ten Days. 
Trinity, doctrine of, not asserted by, 
1% 5, i, 11-13. 
Trisagion, derived from Isaiah, i. 127. 
True, not=genuine, but ‘‘true to 
one’s word,” i. 85, 86. 
Trumpet blasts, heptadic structure 
secondary, not original, i. 
218, 219; first four colour- 
less, with weak repetitions 
modelled on first four Bowls, 
220; different from last 
three in diction and style, 
220, 221. 
first four (interpolated)—} earth 
scorched, 4 sea turned to 
blood, $ fresh waters em- 
bittered, 4 luminaries ob- 
scured, i. 233-237. 


COMMENTARY 


Trumpet blasts, three last (=Three 
Demonic Woes), (1) locusts, 
i. 242-247; (2) horsemen 
and steeds, kill 4 men, i. 
247-254 (origin of this idea, 
i. 253, 254); (3) casting 
down of Satan to earth and 
setting up of Antichrist’s 
kingdom thereon, i. 292. 


Unbelieving = faithless, ii. 216. 
Uncial texts. See Apocalypse, Text 
οἵ. 


Vengeance, prayer for, i. 175, 176. 

Versions. See Apocalypse, Zext of. 

My νιν See Apocalypse, Date 
of. 

Victor, reward of, ii. 
** Overcoming.” 

Vintaging of earth (Judgment), 
assigned by Interpolator to 
nameless angel, but origin- 
ally belonged to Son of 


215. See 


423, 424 (same judgment 
assigned to Christ by John 
in-19!!-*!, lvi, il. 196, 7): 
to take place outside Jerusalem, not 
Rome, ii. 25. 
Vision, new, formula of=‘‘ after this 
I saw and behold,” cix, i. 
106. 
—on earth, chaps. I-3, 10, 112-18 
12, 13-1418 17-18 19}! toend, 
in heaven, chaps. 4-8, 115-19 1414, 
830 1- στό, 10} Ὁ, 1,100: 
Visions. See Psychic Experiences. 
Vologiises, Parthian Victory of, over 
Romans in 62 A.D., i. 155, 
163. 


War, woe of First Seal, i. 163, 164. 
See Seals. 
in heaven. See Heaven. 
Watchfulness, duty of, enjoined on 
Sardis, i. 79, 80, 81. 
Water of Life, a free gift, i. 55. 
=divine graces of forgiveness, 
truth and light, i. 55. 
reward of martyrs, i. 216, 217. 
See Manna, River. 
White, significance of colour, i. 67, 
165, 210, ii. 192, 193. See 
Horse, Garments, Stone. 
head and hair of Son of Man, 
i, 28. 


IV. INDEX TO 


Wicked, final punishment of, in Lake 


of Fire, cxvi. See Punish- 
ment. 
Winds, destructive, plague of, 


101 2., 192, 193 2. 
angels of, hold them in check, i. 
192 #., 204. 
Wine, symbol of intoxicating and 
corrupting power of Rome, 
li. 14. 
‘*unmixed,” symbol of concen- 
trated or sheer judgments of 
God, ii. 16, 17, 136, 137 
(possibly render ‘‘ ferment- 
ing ”’). 
and oil, no shortage of, i. 167, 
168; law against damaging 
vines and olive trees, ii. 
402 2. 
Witnesses, Two, abruptly introduced 
in 118, i, 2587. 
=Moses and Elijah, not Enoch 
and Elijah, appear in Jeru- 
salem as preachers of repent- 
ance, i. 280-282. 
Zoroastrian parallel not analo- 
gous, 282 2. 
identified with Two Olive Trees, 
etc., of Zechariah, 4744, i. 
282-284. 
Woes, Messianic. See Seals. 
Woman with child =originally Jewish 
Community, which was to 
bring forth Messiah, while 
Dragon = Antichrist, i. 310. 
to wilderness, referred 
originally to Christians or 
Jews escaping from Jeru- 
salem before 70 A.D., in 
present context to Chris- 
tian exodus therefrom, while 
‘“rest of seed” refers not to 
Jews who stayed in Jeru- 
salem, but Gentile Christians 
throughout Empire, i. 332. 
Woman, Scarlet. See Harlot. 
Word of God. See Messiah. 


fleeing 


VOL. 11.—32 


COMMENTARY 497 


Word of God= Apocalypse, i.1, 6, 7; 
=preaching of Gospel by 
John, 1. 21, 22. 
=martyrs’ testimony to Jesus, 
i. 329. 
Words, order of, clvi—clix, etc. 
Works, doctrine of—necessary, imply 
freewill, = moral character 
as manifested: symbolized 
by fine linen in an interpola- 
tion, cxv, ii. 127-128. 
following martyred saints, Zoroas- 
trian parallel ideas and 
Jewish parallels, i. 371 ; but 
in Apoc. the works are not 
separate, reserved in heaven, 
but accompany person, 
therefore = manifestation of 
inner life and character, i, 
: 379-373- 
judgment by, ii. 221. 
World, created because of God’s will, 


i. 134. 
World-Redeemer tradition, inter- 
national at early date, i. 313. 
World-wide Evangelization, ii. 148, 
_ 149, 154, 155. 
Worship, two senses in which word 
used, cxli, i. 211, 212. 
Wrath, of God—i. 296, ii. 14, 16, 24, 
31, 39, 52, 96, 137. 
of Lamb, i. 182, 183. 


Zeal, importance of, in Christian 
character, i. 100. 
Zealot, prophecy of inviolability of 
Temple due to a, i. 278. 
Zend origin of Dragon-myth, i. 307, 
308, 311, 312. See Origins. 
Mount, association of, with 
security and deliverance, ii, 


Zion, 


4. 
Messiah to appear on—also a 
Jewish expectation, ii. 5. 
Zodiac, signs of, 1. 315, 3163 con- 
nection of, with Cherubim, 
i. 122, 123. See Stones. 


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The 
International Critical Commentary 


ARRANGEMENT OF VOLUMES AND AUTHORS 


THE OLD TESTAMENT 


GENESIS. The Rev. JoHN SKINNER, D.D., Principal and Professor of 
Old Testament Language and Literature, College of Presbyterian Church 
of England, Cambridge, England. [Now Ready. 


EXODUS. The Rey. A. R. S. KenneEpy, D.D., Professor of Hebrew, 
University of Edinburgh. 


LEVITICUS. J. F. ὅτέννινο, M.A., Fellow of Wadham College, Oxford. 
NUMBERS. The Rev. G. BucHANAN Gray, D.D., Professor of Hebrew, 


Mansfield College, Oxford. [Now Ready. 
DEUTERONOMY. The Rev. S. R. Driver, D.D., D.Litt., sometime 
Regius Professor of Hebrew, Oxford. [Now Ready. 


JOSHUA. The Rev. GEorGE Apam SmitH, D.D., LL.D., Principal of the 
University of Aberdeen. 


JUDGES. The Rev. Georce F. Moore, D.D., LL.D., Professor of The- 
ology, Harvard University, Cambridge, Mass. [Vow Ready. 


SAMUEL. The Rev. H. P. Smita, D.D., Librarian, Union Theological 
Seminary, New York. [Now Ready. 


KINGS. [Author to be announced.] 


CHRONICLES. The Rev. Epwarp L. Curtis, D.D., Professor of 
Hebrew, Yale University, New Haven, Conn. [Now Ready. 


EZRA AND NEHEMIAH. The Rey. L. W. Batten, Ph.D., D.D., Pro- 
fessor of Old Testament Literature, General Theological Seminary, New 
York City. [Now Ready. 


PSALMS. The Rev. Cuas. A. Briccs, D.D., D.Litt., sometime Graduate 
Professor of Theological Encyclopedia and Symbolics, Union Theological 


Seminary, New York. [2 vols. Now Ready. 
PROVERBS. The Rev. C. H. Toy, D.D., LL.D., Professor of Hebrew, 
Harvard University, Cambridge, Mass. [Now Ready. 


JOB. The Rev. S. R. Driver, D.D., D.Litt., sometime Regius Professor 
of Hebrew, Oxford. 


THE INTERNATIONAL CRITICAL COMMENTARY 





ISAIAH. Chaps. I-XXVII. The Rev. G. Bucwanan Gray, D.D., Pro- 
fessor of Hebrew, Mansfield College, Oxford. [Now Ready. 


ISAIAH. Chaps. XXVITI-XXXIX. The Rev. G. BucHANAN Gray, D.D. 
Chaps. LX-LXVI. The Rev. A. 5. PEAKE, M.A., D.D., Dean of the Theo- 
logical Faculty of the Victoria University and Professor of Biblical Exegesis 
in the University of Manchester, England. 


JEREMIAH. ‘The Rev. A. F. Krrxpatricx, D.D., Dean of Ely, sometime 
Regius Professor of Hebrew, Cambridge, England. 


EZEKIEL. The Rev. G. A. Cooxeg, M.A., Oriel Professor of the Interpre- 
tation of Holy Scripture, University of Oxford, and the Rev. Cartes F. 
Burney, D.Litt., Fellow and Lecturer in Hebrew, St. John’s College, 
Oxford. 


DANIEL. The Rev. JoHn P. Peters, Ph.D., D.D., sometime Professor 
of Hebrew, P. E. Divinity School, Philadelphia, now Rector of St. Michael’s 
Church, New York City. 


AMOS AND HOSEA. W.R. Harper, Ph.D., LL.D., sometime President 
of the University of Chicago, Illinois. [Now Ready. 


MICAH, ZEPHANIAH, NAHUM, HABAKKUK, OBADIAH AND JOEL. 
Prof. Jonn M. P. Smiru, University of Chicago; W. Hayes Warp, D.D., 
LL.D., Editor of The Independent, New York; Prof. Jutrus A. BEWER, 
Union Theological Seminary, New York. [Now Ready. 


HAGGAI, ZECHARIAH, MALACHI AND JONAH. Prof. H. G. MircHE Lt, 
D.D.; Prof. Joun M. P. Smirx, Ph.D., and Prof. J. A. BEwrr, Ph.D. 
[Now Ready. 


ESTHER. The Rev. L. B. Paton, Ph.D., Professor of Hebrew, Hart- 
ford Theological Seminary. [Now Ready. 


ECCLESIASTES. Prof. Grorcre A. Barton, Ph.D., Professor of Bibli- 
cal Literature, Bryn Mawr College, Pa. [Now Ready. 


RUTH, SONG OF SONGS AND LAMENTATIONS. Rev. CHARLES A. 


Briccs, D.D., D.Litt., sometime Graduate Professor of Theological Ency- 
clopedia and Symbolics, Union Theological Seminary, New York. 


THE NEW TESTAMENT 


ST. MATTHEW. The Rev. WitLtoucHBy C. ALLEN, M.A., Fellow and 
Lecturer in Theology and Hebrew, Exeter College, Oxford. [Now Ready. 


ST. MARK. Rev. E. P. Goutp, D.D., sometime Professor of New Testa- 
ment Literature, P. E. Divinity School, Philadelphia. [Now Ready. 


ST. LUKE. The Rev. ALFRED PLummmr, D.D., late Master of University 
College, Durham. [Now Ready. 


THE INTERNATIONAL CRITICAL COMMENTARY 





ST. JOHN. The Right Rev. JouN Henry BEernarp, D.D., Bishop of 
Ossory, Ireland. 


HARMONY OF THE GOSPELS. The Rev. Wi1iam Sanpay, D.D., 
LL.D., Lady Margaret Professor of Divinity, Oxford, and the Rev. W1r- 
LoucHBY C. ALLEN, M.A., Fellow and Lecturer in Divinity and Hebrew, 
Exeter College, Oxford. 


ACTS. The Rev. C. H. Turner, D.D., Fellow of Magdalen College, 
Oxford, and the Rev. H. N. Bate, M.A., Examining Chaplain to the 
Bishop of London. 


ROMANS. The Rev. WiiuiAmM Sanpay, D.D., LL.D., Lady Margaret 
Professor of Divinity and Canon of Christ Church, Oxford, and the Rev. 
A. C. Heapiam, M.A., D.D., Principal of King’s College, London. 

[Now Ready. 
1. CORINTHIANS. The Right Rev. Arca Rosertson, D.D., LL.D., 
Lord Bishop of Exeter, and Rev. ALFRED PLuMMER, D.D., late Master of 
University College, Durham. [Now Ready. 


Il. CORINTHIANS. The Rev. ALFRED Piumwer, M.A., D.D., late 
Master of University College, Durham. [Now Ready. 


GALATIANS. The Rev. Ernest D. Burton, D.D., Professor of New 
Testament Literature, University of Chicago. [In Press. 


EPHESIANS AND COLOSSIANS. The Rev. T. K. Assortt, B.D., 
D.Litt., sometime Professor of Biblical Greek, Trinity College, Dublin, 
now Librarian of the same. [Now Ready. 


PHILIPPIANS AND PHILEMON. The Rev. Marvin R. VINCENT, 
D.D., Professor of Biblical Literature, Union Theological Seminary, New 
York City. [Now Ready. 


THESSALONIANS. The Rev. James E. Frame, M.A., Professor of 
Biblical Theology, Union Theological Seminary, New York City. 

[Now Ready. 
THE PASTORAL EPISTLES. The Rev. Watter Lock, D.D., Warden 
of Keble College and Professor of Exegesis, Oxford. 


HEBREWS. The Rev. James Morratt, D.D., Minister United Free 
Church, Broughty Ferry, Scotland. 


ST. JAMES. The Rev. James H. Ropes, D.D., Bussey Professor of New 
Testament Criticism in Harvard University. [Now Ready. 


PETER AND JUDE. The Rev. CHarteEs Bicc, D.D., sometime Regius 
Professor of Ecclesiastical History and Canon of Christ Church, Oxford. 


[Now Ready. 
THE JOHANNINE EPISTLES. The Rev. E. A. Brooke, B.D., Fellow 
and Divinity Lecturer in King’s College, Cambridge. [Now Ready. 


REVELATION. The Rev. Ropert H. CuHartes, M.A., D.D., sometime 
Professor of Biblical Greek in the University of Dublin. [2 vols. Now Ready. 


The International 
Theological Library 


ARRANGEMENT OF VOLUMES AND AUTHORS 


THEOLOGICAL ENCYCLOPADIA. By Cnartes A. Briccs, D.D., 
D.Litt., sometime Professor of Theological Encyclopedia and Symbolics, 
Union Theological Seminary, New York. 


AN INTRODUCTION TO THE LITERATURE OF THE OLD TESTA- 
MENT. By S. R. Driver, D.D., D.Litt., sometime Regius Professor of 
Hebrew and Canon of Christ Church, Oxford. 

[Revised and Enlarged Edition. 


CANON AND TEXT OF THE OLD TESTAMENT. By the Rev. JoHn 
SKINNER, D.D., Principal and Professor of Old Testament Language and Lit- 
erature, College of the Presbyterian Church of England, Cambridge, England, 
and the Rev. OWEN WHITEHOUSE, B.A., Principal and Professor of Hebrew, 
Chestnut College, Cambridge, England. 


OLD TESTAMENT HISTORY. By Henry PRESERVED SmitH, D.D., 
Librarian, Union Theological Seminary, New York. [Now Ready. 


CONTEMPORARY HISTORY OF THE OLD TESTAMENT. 
[Author to be announced. 


THEOLOGY OF THE OLD TESTAMENT. By A. B. Davmson, D.D., 
LL.D., sometime Professor of Hebrew, New College, Edinburgh. 
[Now Ready. 


AN INTRODUCTION TO THE LITERATURE OF THE NEW TESTA- 
MENT. By Rev. James Morratt, B.D., Minister United Free Church, 
Broughty Ferry, Scotland. [Now Ready. 


CANON AND TEXT OF THE NEW TESTAMENT. By Caspar RENE 
GreEcory, D.D., LL.D., sometime Professor of New Testament Exegesis in 
the University of Leipzig. [Now Ready. 


THE LIFE OF CHRIST. By Wrrtiam Sanpay, D.D., LL.D., Lady 
Margaret Professor of Divinity and Canon of Christ Church, Oxford. 


THE INTERNATIONAL THEOLOGICAL LIBRARY 


een aaa 


A HISTORY OF CHRISTIANITY IN THE APOSTOLIC AGE. By 


Artaur C. McGrrrert, D.D., President Union Theological Seminary, 
New York. [Now Ready. 


CONTEMPORARY HISTORY OF THE NEW TESTAMENT. By 
Frank C. Porter, D.D., Professor of Biblical Theology, Yale University, 
New Haven, Conn. 


THEOLOGY OF THE NEW TESTAMENT. By GeorGE B. STEVENS, 
D.D., sometime Professor of Systematic Theology, Yale University, New 
Haven, Conn. [Now Ready. 


BIBLICAL ARCHEOLOGY. By G. BucHANAN Gray, D.D., Professor 
of Hebrew, Mansfield College, Oxford. 


THE ANCIENT CATHOLIC CHURCH. By Rosert Rainey, D.D., 
LL.D., sometime Principal of New College, Edinburgh. [Now Ready. 


THE LATIN CHURCH IN THE MIDDLE‘AGES. By ANDRE LAGARDE. 
[Now Ready. 


THE GREEK AND EASTERN CHURCHES. By W. F. ApeEneEy, D.D., 
Principal of Independent College, Manchester. [Now Ready. 


THE REFORMATION IN GERMANY. By T. M. Linnsay, D.D., Prin- 
cipal of the United Free College, Glasgow. [Now Ready. 


THE REFORMATION IN LANDS BEYOND GERMANY. By aE 
Linpsay, D.D. [Now Ready. 


THEOLOGICAL SYMBOLICS. By Cuartes A. Briccs, D.D., D.Litt., 
sometime Professor of Theological Encyclopedia and Symbolics, Union 
Theological Seminary, New York. [Now Ready. 


HISTORY OF CHRISTIAN DOCTRINE. By 6. P. Fisuer, D.D., 
LL.D., sometime Professor of Ecclesiastical History, Yale University, 
New Haven, Conn. [Revised and Enlarged Edition. 


CHRISTIAN INSTITUTIONS. By A. V. G. ALLEN, D.D., sometime 
Professor of Ecclesiastical History, Protestant Episcopal Divinity School, 
Cambridge, Mass. [Now Ready. 


PHILOSOPHY OF RELIGION. By GreorcE Gattoway, D.D., Minister 
of United Free Church, Castle Douglas, Scotland. [Now Ready. 


HISTORY OF RELIGIONS. I. China, Japan, Egypt, Babylonia, Assyria, 
India, Persia, Greece, Rome. By GrorcEe F. Moore, D.D., LL.D., Pro- 
fessor in Harvard University. [Now Ready. 


HISTORY OF RELIGIONS. IT. Judaism, Christianity, Mohammedanism. 
By Grorce F. Moors, D.D., LL.D., Professor in Harvard University. 
[Now Ready. 


APOLOGETICS. ByA.B. Bruce, D.D., sometime Professor of New Testz- 
ment Exegesis, Free Church College, Glasgow. [Revised and Enlarged Edition. 


THE INTERNATIONAL THEOLOGICAL LIBRARY 





THE CHRISTIAN DOCTRINE OF GOD. By Wiriu1aMN. CrarxE, D.D., 
sometime Professor of Systematic Theology, Hamilton Theological Semi- 
nary. [Now Ready. 


THE DOCTRINE OF MAN. By WrttiaAm P. Paterson, D.D., Professor 
of Divinity, University of Edinburgh. 


THE DOCTRINE OF THE PERSON OF JESUS CHRIST. By H. R. 


MacxinTosH, Ph.D., D.D., Professor of Theology, New College, Edinburgh. 
[Now Ready. 


THE CHRISTIAN DOCTRINE OF SALVATION. By GeEorGE B. STE- 


VENS, D.D., sometime Professor of Systematic Theology, Yale University. 
[Now Ready. 


THE DOCTRINE OF THE CHRISTIAN LIFE. By Witt1aAm ADAMS 
Brown, D.D., Professor of Systematic Theology, Union Theological 
Seminary, New York. 


CHRISTIAN ETHICS. By ΝΈΨΜΑΝ Smytu, D.D., Pastor of Congrega- 
tional Church, New Haven. [Revised and Enlarged Edition. 


THE CHRISTIAN PASTOR AND THE WORKING CHURCH. By 
WASHINGTON GLADDEN, D.D., sometime Pastor of Congregational Church, 
Columbus, Ohio. [Now Ready. 


THE CHRISTIAN PREACHER. By A. E. Garviz, D.D., Principal of 
New College, London, England. 


HISTORY OF CHRISTIAN MISSIONS. By CuarLes HENRY ROBIN- 
son, D.D., Hon. Canon of Ripon Cathedral and Editorial Secretary of the 
Society for the Propagation of the Gospel in Foreign Parts. 

[Now Ready. 


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